Early Anti-Christianity restored in Modern anti-Mormon Christians'
Polemical Propaganda; Negative Parallel "Witch Hunts," & Disinformation Methods & Tactics Used to Vilify the Restoration of Early Christian Doctrines, Beliefs, Spiritual Gifts & Temple Mysteries as Restored Through Modern Prophets of Mormonism (The Church of Jesus Christ of Latter Day Saints)
Video Documentaries & Commentaries by Justin Martyr Jr., 2008
Music: Covert Cosmic Cruisers
The New World Order, Early Christian Orders, Mason & Mormons (Part 1)
Early Christian Answers to Primitive Critics!
How Their Answers Answer Modern Issues
SOME OF THE ANCIENT ISSUES:
To understand how the early Christians' responses could be answers to modern issues, we need to considered the doctrines that they used in their own responses. Some of these are as follows:
1. The Pre-existence.
2. Christ preached the gospel in the spirit world.
3. Christ's world wide trek.
4. Deification and perfection in the after life.
5. The spiritual gifts.
THE PRE-EXISTENCE
ANCIENT POLEMICAL ISSUE #1:
1. Christianity is not of ancient origin.
2. What about the millions of souls prior to the time of Christ? How will they be saved?
3. Why was Christ sent down from heaven into just one corner of the earth?
4. Christianity derives its mysteries and doctrines from pre-Christian paganisms' mythologies, and mysteries.
EARLY CHRISTIAN ANSWERS:
1. Christianity is of ancient origin because Christ and his gospel pre-existed before the creation of the world.
2. Christ was the divine Spirit that had appeared and talked to Adam and all the prophets from the beginning. And because the gospel was preached from the beginning through angelic messengers, and prophets in all lands; millions of souls before the time of Christ's birth were saved too.
3. Christ came down from heaven to be born into one corner of the earth in order to fulfill prophecies. However, if the critics want to see numerous "Christs" throughout the world, they should have noted the prophets that were sent into all the world to represent Christ.
4. Christianity didn't borrow from the pagans' mythologies and mysteries, for it was the other way around. Why are there similarities between the Christians and the pagans? It's because the fallen angels counterfeit the gospel after they hear it being preached by the true prophets of God in the different nations.
GOSPEL PREACHED TO SPIRITS IN PRISON
ANCIENT POLEMICAL ISSUE #2:
1. Do you Christians really believe that Christ descended into the infernal regions in order to convert souls there too?
2. If so, this doctrine is an absurd apology which you invented, and are deceived by.
3. Noting parallels between pagan versions of the descent and that of the Christians; one critic suggests that the Christians' versions were borrowed from the pagans.
EARLY CHRISTIAN ANSWERS:
1. Yes, Christians do believe in this doctrine. Christ had great success there too. (This doctrine also helped them answer the ancient issues as to how the millions of souls who lived and died before the time of Christ could get a fair chance to hear the gospel and be saved too).
2. And because Christ and his servants did preach the gospel there, numerous souls accepted it. Thus, they were set free from the spirit prison house and ascended into paradise.
3. If Christ's gospel had pre-existed even before his birth in the flesh, and even before the creation of the world. Then this doctrine, (the descent), wouldn't have been borrowed (from paganism) by early Christians either. But rather, the parallels to it in paganism would suggest that it had been borrowed from the prophets, perverted and legendized by the pagans. Besides, this doctrine was predicted by certain prophets before the time of Christ, but it had also been removed from some the critic's manuscripts.
CHRIST'S WORLD WIDE TREK
ANCIENT POLEMICAL ISSUE #3:
1. The pagans' gods have extended the boundaries of their kingdoms beyond the seas and path ways of the sun; whereas the Christians' god couldn't have because he can't even save them from their persecutors in this life.
2. Christians believe God only speaks to them alone and doesn't care about other nations.
3. Christians believe that they alone will be saved while everyone else will be roasted.
EARLY CHRISTIAN ANSWERS:
1. Christ showed is superiority over all rulers by entering into their several provinces, and summoning men out of them to be subject to himself. Also, Christ enter into numerous nations and islands of the sea, many of which are unknown to us, but known to him. Upon entering these nations, he extended the boundaries of his kingdom far beyond what any earthly king or ruler could do. In these different areas of the world to which Christ went to, are the people of Christ. He knows them, and they know of him and worship him as King of Kings, and Lord of Lords.
2. Christians don't believe that God only speaks to them alone, for he spoke to many other nations of the world through prophets. Thus, he loves and cares about other nations too. For Christ not only descended into hades to preach the gospel, but he also went to all the earth in order that people could be saved where ever they were.
3. Thus, many others besides the Christians get to escape the fire for these same reasons.
DEIFICATION & PERFECTION
ANCIENT POLEMICAL ISSUE #4:
1. Christians teach that they will become perfect.
2. In the resurrection, dead bodies will rise up.
3. Deification is an old worn out myth.
4. After having created the heavens and the earth, why did Christ come down into the body of a man in order to work with wood? And why did he pick such a weak human body to live out his life in such a low ranked manner? Was it to see what was happening here?
EARLY CHRISTIAN ANSWERS:
1. Christians do teach that they can become perfect in the after life.
2. The body will be changed, glorified, and perfected in the resurrection.
3. The versions of deification in mythologies were correct concepts which the pagan nations had retained, though in apostate form.
4. Why did Christ become a man? To show us how to become Gods.
THE SPIRITUAL GIFTS
ANCIENT POLEMICAL ISSUE #5:
1. The miracles of the Christians are magical tricks.
2. Their miracle stories are borrowed from pagan mythology.
EARLY CHRISTIAN ANSWERS:
1. Because Moses was believed to have been a magician, according to the Egyptians; then you Jews ought to first give us the reasons why you believe that he was a true prophet. Then we Christians will tell you why we believe him to be, and our own prophets as true prophets too.
2. The miracles were not borrowed from similar stories in paganism, but rather, they were brought about by the powers of God. The spiritual gifts which the Jews once had have now passed on to the Christians.
SOME LOGICAL QUESTIONS:
Many 20th century Christians believe in many, while others in just some aspects of the pre-existence story and doctrine. Most of them still accept the following aspects:
1. The pre-existence of Christ as a spirit before his birth.
2. The war in heaven.
3. Satan and his angels fall from heaven.
Many others now reject many of the following aspects:
1. The pre-existence of the human family as spirits before mortal life.
2. The council in heaven.
3. Pre-ordination in which the prophets were chosen to be prophet on earth before they were born.
4. The souls return to glory and deification. (This was an early Christian concept that brought the doctrine of the pre-existence together with the doctrine of deification).
5. The pre-existing Christ visiting and talking with his prophets in different nations around the world.
6. The gospel had pre-existed before the Christian era. For it had been revealed by true prophets, but was also counterfeited by the fallen angels who heard these prophets in the different nations.
HAS MODERN CHRISTENDOM LOST ITS SHIELD?
With these basic elements missing, a number of issues seem to be almost unanswerable. Thus, the following ancient arguments, with modern parallel arguments seem to have a stronger blow without this earlier Christian shield:
1. If the human family didn't pre-exist as spirits before mortal life, why were we created? What is the purpose of life? Does theory of evolution then provide a better answer when explaining the origins of the human family then?
2. If there was no council in heaven, what was God doing with his angels throughout all eternity before the creation of the world? Did he ever talk with them about what his plans were?
3. If there was no pre-ordination, what is deja vu? (Where we seem to remember seeing a place or person before, even though we know that we have never been there).
4. If the pre-existing Christ didn't visit and talk with his prophets in the different nations around the world; (because there were no other prophets beside the Hebrew and Christian prophets):
A. Did God neglect these other nations then?
B. Evidence suggest that the devil & his demons have gone forth into all the world in times past, as in the present. And if this is so, why couldn't Christ have sent forth his angelic messengers, guardian angels, missionaries, prophets, and had gone himself in order to combat the forces of evil? And to preach the gospel everywhere?1
Surely Christ, prophets, & angelic messengers could have done a lot better job of witnessing for the existence of God the Father, than through nature. Some modern Christians say that nature, or God's creations witnessed to God's existence. Thus, the different people of the nations who didn't get a chance to hear about Christ could have come to know of God's existence, etc., through nature.
6. If the gospel had not pre-existed before the Christian era. And had not been revealed by true prophets in the different nations; (because there was no prophets in other lands beside in the old world):
A. Then why would God have allowed the demons to set up barbaric versions of the gospel throughout the world?
B. Did God neglect these other parts of the world? Julian the Apostate, [361-63 C.E.], asked the early Christians: Why had God sent prophets to the Jewish nation, but to no others? For no prophets, "no oil of anointing, no teachers, no herald to announce his love for man which should one day, though late, reach even unto us also?... If he is God of all of us alike, and the creator of all, why did he neglect us?"2 Was Julian right? Had God neglected the rest of the humanity?
C. Didn't he care about, or love the millions of souls who lived and died without a knowledge of Christ or his gospel?
D. How would the people before the time of Christ "get saved" if all one has to do is accept Christ before one dies?
Christ's descent:
If modern Christians were to reject the early Christian doctrine of Christ's descent, then the earlier anti-Christian questions need to be answered again.
1. Does God's justice & mercy only extend to those lucky enough to have been able to hear the gospel?
2. Would the early anti-Christians be right when they said that the Christians' God neglected the human race before Christ's birth?
In modern times, a number of people have wondered about this issue too, and it seems that the best answer to these questions are still the early Christian responses.
Logic demands that we consider other answers besides those which we have been given by modern Christians. For if Christ didn't go to other nations, then the reasons why it seems that he would or should have gone would have to become reason why he didn't. These reasons are as follows:
1. Christ didn't atone for the sins of the whole world, but rather, just certain portions only. For if he did, what was the point of a world wide atonement? If, that is, only certain ones who happened to have been born in the areas where Christendom was known, would get saved because they got a chance to accept him?
2. Christ didn't have any knowledge of far away countries, while satan did.
3. Christ was restricted to just a certain area of the world, where as satan could go where ever he wished.3
4. Christ wasn't merciful, just, & fair. It was just their tough luck to have been born in times & areas of the world where they wouldn't get a fair chance to hear about Christ & his gospel.
5. They didn't need to be saved!
6. They didn't need God or Christ any more, or at all, for they were able to find their own way in the dark.
7. Christ didn't have the power to go to other nations before he was born. It was just too far for him to travel to.4
8. Christ couldn't do any better than the earthly Kings who couldn't extend their power & the boundaries of their Kingdoms beyond the confines of their own particular Kingdoms. Tertullian wrong when he said that Christ could & did do such a thing?5
9. Christ didn't go to other nations before his birth because the 3rd century early anti-Christian Porphyry was right when he said that: Christ had hid himself for ages before appearing among humankind. Therefore the early Christians' God could not be the way, and the truth and the life, in which men and women could have only had access to God, since the time of Christ's appearing in the flesh. Therefore, early and modern Christianity "excludes those who have gone before and those who have no knowledge of Jesus of Nazareth."6
All these reasons that I have presented as being reasons why Christ didn't go to other nations, etc., are really some of the reasons why we should be willing to accept the earlier Christian doctrines that says he did go to other nations. And that he did send angels, and prophets throughout the world so that all nations could have a fair chance to hear and obey the gospel. And also that he did descend into the spirit prison house to preach the gospel and free the captive spirit there too.
Conclusion:
By accepting these earlier answers, that earlier shield comes up in place again in helping one deal with the same types of issues now raised by modern critics. Besides, it is my opinion that these earlier answers make more sense than many of the modern attempts at answering these same types of issues. Some sects, like the Mormons believe that these answers have been restored through a restoration of primitive Christianity. However, the strange thing is that they are not accepted by many modern Christians to be "Christians" because they accept these earlier beliefs! While still other writers have suggested, especially with the discovery of many ancient Christian documents, that it's time for another reformation!
NOTES:
1- The angels are on every page of the Golden Legend, because they were so much in the thoughts of the people. They are particularly to be relied upon when the Devil makes his appearance, and the Devil is everywhere, and the author of every ill, great or small, that befalls a saint.... Everywhere he works his malign wiles, and everywhere he is vanquished by the saints and the angels." (The Golden Legend (Of Jacobus de Voragine), Translated and adapted from the Latin by Granger Ryan and Helmut Ripperger, 1941, Arno Press, A Pub. & Lib., service of The New York Times, N.Y., 1969, p. xi, of foreword).
2- Wilken, The Christians As The Romans Saw Them, p.181.
3- In 2 Chronicles 16:9, it suggests that God knows of other areas of the world. "For the eyes of the LORD run to and fro throughout the whole earth". Thus, the knowledge of other parts of the world could have been revealed to the prophets (Amos 3:7).
4- According Augustine the apostles could have been transported to the New World on the wings of angels. (Lafaye, Quetzalcoatl & Guadalupe, p. 44-45).
145-220, Tertullian wrote that: "Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them" (The Ante-Nicene Fathers, 3:36, Tertullian, Apology, chapter xxii; see also p.179; The Soul's Testimony, chapter vi).
5- The Ante-Nicene Fathers, 3:157-8; 4:175-6, & 179; Russell, Satan (The Early Christian Tradition), 118-122; Bainton, Behold the Christ, p.170, fig. 194. Christ rules over the whole world, "he is the governor among the nations," & also the universe. (Col.1:10-22; & Psa.22:25-28).
6- The Christians As The Romans Saw Them, Wilken, pp.162-3; After Jesus, Reader's Digest, pp.199-200.
To understand how the early Christians' responses could be answers to modern issues, we need to considered the doctrines that they used in their own responses. Some of these are as follows:
1. The Pre-existence.
2. Christ preached the gospel in the spirit world.
3. Christ's world wide trek.
4. Deification and perfection in the after life.
5. The spiritual gifts.
THE PRE-EXISTENCE
ANCIENT POLEMICAL ISSUE #1:
1. Christianity is not of ancient origin.
2. What about the millions of souls prior to the time of Christ? How will they be saved?
3. Why was Christ sent down from heaven into just one corner of the earth?
4. Christianity derives its mysteries and doctrines from pre-Christian paganisms' mythologies, and mysteries.
EARLY CHRISTIAN ANSWERS:
1. Christianity is of ancient origin because Christ and his gospel pre-existed before the creation of the world.
2. Christ was the divine Spirit that had appeared and talked to Adam and all the prophets from the beginning. And because the gospel was preached from the beginning through angelic messengers, and prophets in all lands; millions of souls before the time of Christ's birth were saved too.
3. Christ came down from heaven to be born into one corner of the earth in order to fulfill prophecies. However, if the critics want to see numerous "Christs" throughout the world, they should have noted the prophets that were sent into all the world to represent Christ.
4. Christianity didn't borrow from the pagans' mythologies and mysteries, for it was the other way around. Why are there similarities between the Christians and the pagans? It's because the fallen angels counterfeit the gospel after they hear it being preached by the true prophets of God in the different nations.
GOSPEL PREACHED TO SPIRITS IN PRISON
ANCIENT POLEMICAL ISSUE #2:
1. Do you Christians really believe that Christ descended into the infernal regions in order to convert souls there too?
2. If so, this doctrine is an absurd apology which you invented, and are deceived by.
3. Noting parallels between pagan versions of the descent and that of the Christians; one critic suggests that the Christians' versions were borrowed from the pagans.
EARLY CHRISTIAN ANSWERS:
1. Yes, Christians do believe in this doctrine. Christ had great success there too. (This doctrine also helped them answer the ancient issues as to how the millions of souls who lived and died before the time of Christ could get a fair chance to hear the gospel and be saved too).
2. And because Christ and his servants did preach the gospel there, numerous souls accepted it. Thus, they were set free from the spirit prison house and ascended into paradise.
3. If Christ's gospel had pre-existed even before his birth in the flesh, and even before the creation of the world. Then this doctrine, (the descent), wouldn't have been borrowed (from paganism) by early Christians either. But rather, the parallels to it in paganism would suggest that it had been borrowed from the prophets, perverted and legendized by the pagans. Besides, this doctrine was predicted by certain prophets before the time of Christ, but it had also been removed from some the critic's manuscripts.
CHRIST'S WORLD WIDE TREK
ANCIENT POLEMICAL ISSUE #3:
1. The pagans' gods have extended the boundaries of their kingdoms beyond the seas and path ways of the sun; whereas the Christians' god couldn't have because he can't even save them from their persecutors in this life.
2. Christians believe God only speaks to them alone and doesn't care about other nations.
3. Christians believe that they alone will be saved while everyone else will be roasted.
EARLY CHRISTIAN ANSWERS:
1. Christ showed is superiority over all rulers by entering into their several provinces, and summoning men out of them to be subject to himself. Also, Christ enter into numerous nations and islands of the sea, many of which are unknown to us, but known to him. Upon entering these nations, he extended the boundaries of his kingdom far beyond what any earthly king or ruler could do. In these different areas of the world to which Christ went to, are the people of Christ. He knows them, and they know of him and worship him as King of Kings, and Lord of Lords.
2. Christians don't believe that God only speaks to them alone, for he spoke to many other nations of the world through prophets. Thus, he loves and cares about other nations too. For Christ not only descended into hades to preach the gospel, but he also went to all the earth in order that people could be saved where ever they were.
3. Thus, many others besides the Christians get to escape the fire for these same reasons.
DEIFICATION & PERFECTION
ANCIENT POLEMICAL ISSUE #4:
1. Christians teach that they will become perfect.
2. In the resurrection, dead bodies will rise up.
3. Deification is an old worn out myth.
4. After having created the heavens and the earth, why did Christ come down into the body of a man in order to work with wood? And why did he pick such a weak human body to live out his life in such a low ranked manner? Was it to see what was happening here?
EARLY CHRISTIAN ANSWERS:
1. Christians do teach that they can become perfect in the after life.
2. The body will be changed, glorified, and perfected in the resurrection.
3. The versions of deification in mythologies were correct concepts which the pagan nations had retained, though in apostate form.
4. Why did Christ become a man? To show us how to become Gods.
THE SPIRITUAL GIFTS
ANCIENT POLEMICAL ISSUE #5:
1. The miracles of the Christians are magical tricks.
2. Their miracle stories are borrowed from pagan mythology.
EARLY CHRISTIAN ANSWERS:
1. Because Moses was believed to have been a magician, according to the Egyptians; then you Jews ought to first give us the reasons why you believe that he was a true prophet. Then we Christians will tell you why we believe him to be, and our own prophets as true prophets too.
2. The miracles were not borrowed from similar stories in paganism, but rather, they were brought about by the powers of God. The spiritual gifts which the Jews once had have now passed on to the Christians.
SOME LOGICAL QUESTIONS:
Many 20th century Christians believe in many, while others in just some aspects of the pre-existence story and doctrine. Most of them still accept the following aspects:
1. The pre-existence of Christ as a spirit before his birth.
2. The war in heaven.
3. Satan and his angels fall from heaven.
Many others now reject many of the following aspects:
1. The pre-existence of the human family as spirits before mortal life.
2. The council in heaven.
3. Pre-ordination in which the prophets were chosen to be prophet on earth before they were born.
4. The souls return to glory and deification. (This was an early Christian concept that brought the doctrine of the pre-existence together with the doctrine of deification).
5. The pre-existing Christ visiting and talking with his prophets in different nations around the world.
6. The gospel had pre-existed before the Christian era. For it had been revealed by true prophets, but was also counterfeited by the fallen angels who heard these prophets in the different nations.
HAS MODERN CHRISTENDOM LOST ITS SHIELD?
With these basic elements missing, a number of issues seem to be almost unanswerable. Thus, the following ancient arguments, with modern parallel arguments seem to have a stronger blow without this earlier Christian shield:
1. If the human family didn't pre-exist as spirits before mortal life, why were we created? What is the purpose of life? Does theory of evolution then provide a better answer when explaining the origins of the human family then?
2. If there was no council in heaven, what was God doing with his angels throughout all eternity before the creation of the world? Did he ever talk with them about what his plans were?
3. If there was no pre-ordination, what is deja vu? (Where we seem to remember seeing a place or person before, even though we know that we have never been there).
4. If the pre-existing Christ didn't visit and talk with his prophets in the different nations around the world; (because there were no other prophets beside the Hebrew and Christian prophets):
A. Did God neglect these other nations then?
B. Evidence suggest that the devil & his demons have gone forth into all the world in times past, as in the present. And if this is so, why couldn't Christ have sent forth his angelic messengers, guardian angels, missionaries, prophets, and had gone himself in order to combat the forces of evil? And to preach the gospel everywhere?1
Surely Christ, prophets, & angelic messengers could have done a lot better job of witnessing for the existence of God the Father, than through nature. Some modern Christians say that nature, or God's creations witnessed to God's existence. Thus, the different people of the nations who didn't get a chance to hear about Christ could have come to know of God's existence, etc., through nature.
6. If the gospel had not pre-existed before the Christian era. And had not been revealed by true prophets in the different nations; (because there was no prophets in other lands beside in the old world):
A. Then why would God have allowed the demons to set up barbaric versions of the gospel throughout the world?
B. Did God neglect these other parts of the world? Julian the Apostate, [361-63 C.E.], asked the early Christians: Why had God sent prophets to the Jewish nation, but to no others? For no prophets, "no oil of anointing, no teachers, no herald to announce his love for man which should one day, though late, reach even unto us also?... If he is God of all of us alike, and the creator of all, why did he neglect us?"2 Was Julian right? Had God neglected the rest of the humanity?
C. Didn't he care about, or love the millions of souls who lived and died without a knowledge of Christ or his gospel?
D. How would the people before the time of Christ "get saved" if all one has to do is accept Christ before one dies?
Christ's descent:
If modern Christians were to reject the early Christian doctrine of Christ's descent, then the earlier anti-Christian questions need to be answered again.
1. Does God's justice & mercy only extend to those lucky enough to have been able to hear the gospel?
2. Would the early anti-Christians be right when they said that the Christians' God neglected the human race before Christ's birth?
In modern times, a number of people have wondered about this issue too, and it seems that the best answer to these questions are still the early Christian responses.
Logic demands that we consider other answers besides those which we have been given by modern Christians. For if Christ didn't go to other nations, then the reasons why it seems that he would or should have gone would have to become reason why he didn't. These reasons are as follows:
1. Christ didn't atone for the sins of the whole world, but rather, just certain portions only. For if he did, what was the point of a world wide atonement? If, that is, only certain ones who happened to have been born in the areas where Christendom was known, would get saved because they got a chance to accept him?
2. Christ didn't have any knowledge of far away countries, while satan did.
3. Christ was restricted to just a certain area of the world, where as satan could go where ever he wished.3
4. Christ wasn't merciful, just, & fair. It was just their tough luck to have been born in times & areas of the world where they wouldn't get a fair chance to hear about Christ & his gospel.
5. They didn't need to be saved!
6. They didn't need God or Christ any more, or at all, for they were able to find their own way in the dark.
7. Christ didn't have the power to go to other nations before he was born. It was just too far for him to travel to.4
8. Christ couldn't do any better than the earthly Kings who couldn't extend their power & the boundaries of their Kingdoms beyond the confines of their own particular Kingdoms. Tertullian wrong when he said that Christ could & did do such a thing?5
9. Christ didn't go to other nations before his birth because the 3rd century early anti-Christian Porphyry was right when he said that: Christ had hid himself for ages before appearing among humankind. Therefore the early Christians' God could not be the way, and the truth and the life, in which men and women could have only had access to God, since the time of Christ's appearing in the flesh. Therefore, early and modern Christianity "excludes those who have gone before and those who have no knowledge of Jesus of Nazareth."6
All these reasons that I have presented as being reasons why Christ didn't go to other nations, etc., are really some of the reasons why we should be willing to accept the earlier Christian doctrines that says he did go to other nations. And that he did send angels, and prophets throughout the world so that all nations could have a fair chance to hear and obey the gospel. And also that he did descend into the spirit prison house to preach the gospel and free the captive spirit there too.
Conclusion:
By accepting these earlier answers, that earlier shield comes up in place again in helping one deal with the same types of issues now raised by modern critics. Besides, it is my opinion that these earlier answers make more sense than many of the modern attempts at answering these same types of issues. Some sects, like the Mormons believe that these answers have been restored through a restoration of primitive Christianity. However, the strange thing is that they are not accepted by many modern Christians to be "Christians" because they accept these earlier beliefs! While still other writers have suggested, especially with the discovery of many ancient Christian documents, that it's time for another reformation!
NOTES:
1- The angels are on every page of the Golden Legend, because they were so much in the thoughts of the people. They are particularly to be relied upon when the Devil makes his appearance, and the Devil is everywhere, and the author of every ill, great or small, that befalls a saint.... Everywhere he works his malign wiles, and everywhere he is vanquished by the saints and the angels." (The Golden Legend (Of Jacobus de Voragine), Translated and adapted from the Latin by Granger Ryan and Helmut Ripperger, 1941, Arno Press, A Pub. & Lib., service of The New York Times, N.Y., 1969, p. xi, of foreword).
2- Wilken, The Christians As The Romans Saw Them, p.181.
3- In 2 Chronicles 16:9, it suggests that God knows of other areas of the world. "For the eyes of the LORD run to and fro throughout the whole earth". Thus, the knowledge of other parts of the world could have been revealed to the prophets (Amos 3:7).
4- According Augustine the apostles could have been transported to the New World on the wings of angels. (Lafaye, Quetzalcoatl & Guadalupe, p. 44-45).
145-220, Tertullian wrote that: "Every spirit is possessed of wings. This is a common property of both angels and demons. So they are everywhere in a single moment; the whole world is as one place to them" (The Ante-Nicene Fathers, 3:36, Tertullian, Apology, chapter xxii; see also p.179; The Soul's Testimony, chapter vi).
5- The Ante-Nicene Fathers, 3:157-8; 4:175-6, & 179; Russell, Satan (The Early Christian Tradition), 118-122; Bainton, Behold the Christ, p.170, fig. 194. Christ rules over the whole world, "he is the governor among the nations," & also the universe. (Col.1:10-22; & Psa.22:25-28).
6- The Christians As The Romans Saw Them, Wilken, pp.162-3; After Jesus, Reader's Digest, pp.199-200.
More Documentaries on the LDS Prophetic Warnings
of the US Constitution "Hanging By A Thread!"
IS IT NOW COMING TO PASS?!
Is the US Constitution "Hanging by A Thread" Now!
The New World Order, Early Christian Orders, Mason & Mormons (Part 2)
To understand more about the on going battle which Christ and the heavenly host of righteous angels have continued to waged against Satan and his fallen angles, we have to know more about historic Christianity, and the cosmic struggle in this world, and in pre-and-post life realms. We also need to explore how the ancient battle plans of Satan and his angels still rages on this earth. How that Satan still seeks to take over Christ’s and God the Father’s positions in order to be enthroned over all. Furthermore, in order understand more about Christ’s second coming and his future world wide trek in which he will show his wounds# as wandering King of Kings. We need to understand more about what the prophets have prophesied about Christ’s second coming. Plus, how many things seem to have already come to past when we consider the testimony of history.
We have already noted how that as the human family spread throughout the world in ancient times, so also did Satan and his angels spread throughout this world seeking to conquer the world and to become its ruler. We have also considered how that God’s angels, prophets, and righteous saints have spread over the world to combat the forces of darkness. Moreover, for us to understand the battle which now rages throughout the world. We need to understand the ancient Christian doctrine about the pre-existence, the council in heaven, the rebellion of Satan, and the angels which followed him. The war in heaven between Michael the Archangel who led the fight for freedom against Satan and his angels. Plus, how Michael wounded Satan, and how his angelic forces thrust the rebellious angels out of heaven. Their fall from heaven, and how they continue to war and fight against God and the righteous here on the earth. You might remember the numerous sources we have already considered about how that Christ defeated and wounds the devil during his battle with him in the underworld to free the captive spirits held there. And so, even though Satan is also a world wide wounded wander, he is an evil one.
In Job 1:6—7 we read about his wanderings: “Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.”
The basic elements to pre-existence consist of the follow:
A. The spirit was created before the body.
B. It lived in a family in heaven before the creation of the world.
C. The angels of God were these pre-existing spirits.
D. A council was held in heaven in order to discuss the creation of the world into which the spirit sons and daughter of God would descend in order to gain mortal bodies.
E. Satan, then a good angel, suggested a plan of force and wanted to take over the Father's position, because he would force everyone to be saved.
F. Christ, as the first born spirit, wanted to maintain the plan of freedom of choice on the earth, and because the human family would be free, they would sometimes sin. Thus, someone would have to come and atone for the sins of the world in order to give the human family a chance to repent and return to glory. The Father said he would send Christ to be the redeemer.
G. Because Christ was chosen to be the Redeemer of the world; Satan rebelled and fought against Christ, his spirit-brother. Satan caused a war in heaven, and Michael the arch-angel, and his host of angels thrust Satan and his angels out of heaven.
H. Satan and his angels fell, and thus they became the demons who still war against God.
These concepts are found throughout Christian history, scriptures, illumination manuscripts, art works, icons, monuments, mystery plays, & legends. The early Jewish & Christian sects developed their own particular interpretations to these things by including all or some of these aspects in their versions of the story. (1)
Trypho the Jew said to Justin Martyr, A.D. 100—165, that their (Trypho's) teachers had taught them that the (early) Christians utter many blasphemies, seeking to persuade us that Christ or “this crucified man was with Moses and Aaron, and spoke to them... [And] that he became a man...” Thus, this early anti-Christian rejected the concept that Christ pre-existed.
Jewish documents make reference to the pre-existence.# So they may not have had too much of a problem with the idea of a pre-existence. But rather, the Jews had a hard time accepting Christ as being the one God, or another God. And that it was Jesus who had spoken to their prophets.
Furthermore, though Jewish writings have their own particular versions of the war in heaven. Plus, how Satan and his angels fell from heaven. Still, in spite of this, Trypho rejects the early Christians’ version of the story, for he says that they "...assert that angels sinned and revolted from God." Justin cites from Isaiah, Zechariah, Job, Moses, & David to show how Jewish scriptures say that the devil and his demons fell from heaven to become fallen angels/demons. Plus, how the wicked angels sinned when they revolted against God.
115—168—181, Theophilus of Antioch, while responding to the early anti-Christian, Autolycus, says this: In the pre-existence, Christ was in a council in heaven with God the Father.
Concerning the pre-existence of the soul, we read in an ancient document said to be more primitive than the canonical gospels: "Blessed is he who was before he came into being.”
The Book of Enoch is cited by Jude, and it speaks of the pre-existence, the war in heaven, Satan and his angels fall, and their evil works upon the earth. Enoch speaks of the "Lord of Spirits." Numbers 16:22 speaks of the “God of the spirits of all flesh". Numbers 27:16: "...the Lord, the God of the spirits of all flesh..." Hebrews 12:9 "...shall we not much rather be in subjection unto the Father of spirits, and live?” (2)
First century A.D., New Testament writers:
There is a family in Heaven, and a family on earth (Ephesians 3:14—15; Job 1:6; 2:1; 38:4—7; Genesis 2:4—5).
The human family has a heavenly Father of Spirits (Hebrews 12:9—10).
Christ’s Heavenly Father is also our Heavenly Father (John 20:17).
Before the creation there was some of the angels sinned (Jude 6; 1 Peter 2:4).
Satan and his angels fought with Michael and his angels (Revelation 12:7—9).
The rebellious angels were thrust out, and fell from heaven.
The consequences of sins in pre-existence determined the type of body and conditions one could be born into (John 9:1—3).
Christ, the apostles, and the human family came down from heaven (John 3:13; 17:4—5; 18).
Return to heaven, suggesting that one had been there first (John 6:62—65).
Pre-ordination, chosen to perform certain missions in life (Jeremiah 1:5; Titus 1:1—2).
Christ the first born (Colossians 1:15—16; Romans 8:29; Hebrews 1:5—6).
Christ anointed above all other angels chosen to be the Father's son in the flesh (Hebrews 1:2—9; Ezekiel 28:14; Psalms 104:4).
The human family sojourners here away from their heavenly home (Hebrew 11:13—16).
The New Testament shows the continued feud between the forces of Satan & Jesus, a feud that began in the pre-existence. In The New Testament we note that the Lord Jesus Christ recognizes the adversary & the adversary recognizes Jesus Christ as being each others' rival and old opponent.
John speaks of Christ as having come down from heaven. This suggests that Christ pre-existed before his birth (John 1:1-3, & 14). John the Baptist was perhaps one of the ones who was pre-ordained to be the prophet to bear witness of Christ. Thus, he was “sent from God” (John 1:6).
Christ is the true Light which “which lighteth every man that cometh into the world" (John 1:9).
First century, The Odes of Solomon, Syriac text, Ode 22: "He who brought me down from on high, also brought me up from the regions below... He who scattered my enemies had existed from ancient and my adversaries... He that overthrew by my hands the dragon with seven heads: and thou hast set me over his roots that I might destroy his seed." “For from another race am I: For the Father of truth remembered me: He who possessed me from the beginning... The Son of the Most High... the Word that was beforetime... He was known before the foundation of the world...” (3)
Early Christianity, with its rituals, teachings, splinter groups, apostates, rivals, and other problems, and goodness; caught the attention of non-Christians. How the Romans, Greeks, Jews, and others saw the Christians and interpreted their motives is one of the reasons why they persecuted the Christians, hunted them down and killed them.
CRITICS:
The early Christians met in secret to perform secret rites.
They bound each other to conspiratorial oaths in plotting against the Roman Empire.
They perform magical spells, borrowed from other occult societies.
Critics often wondered what devious things took place at early Christian meetings. Why they did things in secret and shunned the light of day. Could a non-Christian man trust his Christian wife, or visa versa, when they went to these secret meetings? Where they taking part in sexual acts, ritual murders, and cannibalism?
Early anti-Christians knew some aspects of the early Christian mysteries included hand grips, secret pass words, rite of passage, gestural signs, and oaths.
170—180, Celsus wrote of the early Christians that: “There is nothing new or impressive about their ethical teaching; indeed, when one compares it to other philosophies, their simplemindedness becomes apparent.”
Some early Christian Fathers used these parallels between the Christians & pagans to suggest that the parallels were evidences in support of the fact that the gospel had existed before Christianity. Thus, in so doing this, they were attempting to try & get their critics, & rivals to be more tolerant of the similar beliefs held by the Christians. But also, that they would stop mocking their (the early Christians') beliefs, because, after all, the pagans had a similar views, in some cases. So if they were to continue to mock the Christians, they would also be mocking themselves. For they shouldn't bring up charges against Christians concerning similar beliefs, that they (the pagans) themselves held.
The early anti-Christians knew of the early Christians’ beliefs that the gospel had been known from the beginning, & in other times & places. And yet, they charged that the Christians thought that only they would be saved & everyone in that time, & in times past, who were not Christians, would not be saved. These ancient critics used parallels between pagans and Christians, as being evidences against the Christians.
Paul wrote that all mankind shall be judged by the gospel (Roman 2:16). James L. Barker wrote that: “If all are to be judged by the gospel— and if the gospel is the only road to salvation, then the only just plan would be that the gospel would be given to the first man.” Barker goes on to point out that many modern Christians don’t believe that this was the case; thus, they have been concerned about this “apparent injustice,” which has therefore caused them to “question the truth of the religions they knew.” Others have suggested: “Tardily Moses was to receive on Sinai, the divine commandments.”
The objections of Clemenceau, and other atheists—if this false premise is accepted—is logical: Why, if God revealed himself to man, did he wait to give the Law until the time of Moses? Why did God wait until the meridian of time to send the gospel? Barker goes on to point out that God did not wait until the time of Moses. But had made the gospel known from the earliest times. Even to "the first man" Adam, then on down through the ages in different times called "dispensations" of time, & in different nations.
Barker also wrote how that the Jews had fallen away into apostasy, & thus because of this, for 400 years before the time of Christ, they had no prophets, as they had earlier. Christ came along to restore the gospel & to bring about the atonement, etc. Many of the Jews rejected this because they felt that they had the old laws, & that they were good enough (Matthew 21:23).
Barker later goes to cite from Justin Martyr's Dialogue With Trypho: “One may see among us (the Christians) men and women who have received the gifts of the Spirit of God... there were no longer to be prophets in your (Jewish) race as in the past... For after him (Jesus) absolutely no prophet has come among you.” And further on, “We have still among us, even until now, prophetic gifts, which should make you understand that which your race formerly possessed has been transferred to us.”
E. De Pressense wrote that other Christian Fathers, after the time of Justin, also claimed that some of the spiritual gifts still remained in the Church of their time, but that they were also fading out of the Church, or were of increasing rarity.
Many explanations have been given, as to why there are parallels. Many of the early Christian writers believed that the gospel had been here before them, that earlier nations had fallen away from it. Thus, left over fragments of the original patterns were scattered everywhere, & have filter down into later traditions, customs, rites, etc., among the pagan cults.
Huge Nibley wrote that the members of The Church of Jesus Christ of Latter-day Saints, believe that their temple mysteries, (ordinances), go way back into primitive history, that they are as old as the human family. Furthermore, they represent “a primordial revealed religion that has passed through alternate phases of apostasy and restoration which have left the world littered with the fragments of the original structure... are more & some less recognizable, but all badly damaged and out of proper context.” Nibley notes some of the explanations mentioned for which the early Christian fathers gave when confronted with striking parallels and the disturbingly close resemblances between Christianity and others, notably Egyptian, beliefs and practices.
Origen, 3rd century Christian Apologist, attempts to “convince the pagans that Christianity is not a new religion, but that it goes back to the birth of humanity.” The many types, similitudes and symbols used in Old Testament time, and which pointed towards Christ’s birth, life, death and resurrection; many of these were carried over into Christianity’s types, symbols, similitudes, etc.
The difficulties that arise when people notice similarities is that the originality of a symbols, rites, mysteries, doctrines, are often misinterpreted. The polemical issues between the pagans and the early Christians is a good case in point on how similarities became an issue when Christians attempted to explain the origins of their beliefs, rites, and doctrines. The Mithraic Mysteries, though it had many differences, was considered by some to have many similarities with the early Christians; and so, the question of originally became and early polemical issue between early Christian Apologists and early critics.
Another challenge to the early Church was the fact that there were some who, after they had learned the mysteries, they fell away.# When they did, the knowledge of what went on in the mysteries, was retained by them. This may be one reason why Paul wrote about how the people who had obtained rank in the Church, or who go through the mysteries should first be proved, & found blameless. "Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless...." He also wrote: "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Tim.3:9-12, & 16).
In writing to the Corinthians, (1 Cor.2:4-14), Paul again suggest that those who are more worthy, may be able to hear the mysteries, (1 Cor.2:6). This passage later became a proof text source for which Origen used in his response to the charges made by the early anti-Christian Celsus, who claimed sinners, unjust, housebreakers, robbers of the dead, & other evil people participated in the Christian mysteries.
Origen responded that only those who have repented; have turned towards virtue; have made progress, & have proved themselves worthy, and who having been purified. Plus who have led as far as they can a better life, “then and not before do we invite them to participation in our mysteries. “For we speak wisdom among them that are perfect.”
John Lawrence Mosheim notes how that as time went by, the early Christians sought to deal with the problem of how weeding out those who were not committed Christians. Thus the Christians were divided into two Orders, which were distinguished by the names of believers & catechumens. The believers were still in the first stages of being introduced to the deeper ritualistic types and symbols of the doctrines, and had not yet passed through the mysteries, but were being tested and instructed for them. While catechumens were those who had been “...solemnly admitted into the church by baptism, &, in consequence thereof, were instructed in all the mysteries of religion, had access to all the parts of divine worship, and were authorized to vote in the ecclesiastical assemblies.”
Mosheim continues: "...But, when Christianity had acquired more consistence, & churches rose to the true God & his eternal Son, almost in every nation, this custom was changed for the wisest & most solid reasons. Then none were admitted to baptism, but such as been previously instructed in the principal points of Christianity, and had also given satisfactory proofs of pious dispositions, and upright intentions. Hence arose the distinction between catechumens, who were in a state of probation, and under the instruction of persons appointed for that purpose; and believers, who were consecrated by baptism, and thus initiated into all the mysteries of the Christian faith....The methods of instructing the catechumens differed according to their various capacities. Those, in whom the natural force of reason was small, were taught no more than the fundamental principles and truths, which are, as it were, the basis of Christianity. Those, on the contrary, whom their instructors judged capable of comprehending, in some measure, the whole system of divine truth, were furnished with superior degrees of knowledge; and nothing was concealed from them, which could have any tendency to render them firm in their profession, and to assist them in arriving at Christian perfection. The care of instructing such was committed to persons who were distinguished by their gravity & wisdom, and also by their learning and judgment. And from hence it comes, that the ancient doctors generally divide their flock into two classes; the one comprehending such as were solidly, & thoroughly instructed; the other, those who were acquainted with little more than the first principles of religion; nor do they deny that the methods of instruction applied to these two sorts of persons were extremely different.”
The early anti-Christians & outsiders sometimes confused the two groups as if being the same. At any rate, the Christians were considered as having the same sorts of mysteries. One of the reasons why Christ was rejected by many of the Jews of his time, and after that time, was this: He was seen as a man who sought to make himself a God, thus, he was rejected for being a "GOD MAKER!" Some of the Jews acknowledged Christ good works, but rejected Christ's claims: "...For a good work we stone thee not; but for blasphemy; and because that thou, being a man, maketh thyself God." Jesus reminded them of their own law that said "ye are Gods" (Psalms 82:6). This scriptures was used by a number of early to later Christians as proof texts for their own particular versions of the doctrine of deification.
The Jews rejected Christ, because of their monotheistic beliefs in the one God only concept. It was because the concept of a man becoming a god was not new, that Celsus called it an old worn out myth. The early anti-Christian writer, Celsus must have also been aware that the different Jews had problems with this "man" Christ, claiming to be a God. And thus, Celsus had attacked the story of Christ's birth, His eating habits, the fact that He had a body, & needed nourishment. He wrote: "I think, Jesus, that the High God would not have chosen a body such as yours; nor would the body of a god have been born as you were born. We even hear of your eating habits. What! Does the body of a god need such nourishment?” Different ones who had heard of the Christian beliefs, that this very same man, (Christ), had pre-existed, & had created the universe, again, for many of them, these ideas & beliefs were strange. They asked why the early Christians could say that Christ created the universe and then came down into the world to work with wood. Why he would pick a low rank life as the wood-working man’s son. Why should this god travel about like a man, was it to see what was happening among men in the world?
Yet for others, like the Romans & some of the Egyptians sects, there was a belief amongst them, that their rulers were deified. Some of the early Christian Fathers would point this very thing out to the Romans, etc., in order to reason with them that the concept, as believed by the Christian concerning this deified man, (Christ), wasn’t a strange belief. Because it was similar to how the Romans thought of their Emperors.
Justin Martyr explained to anti-Christian jews how Satan had counterfeited the prophecies about Christ’s birth, death, resurrection, mysteries, and that Satan had performed these counterfeits among the Greeks; the Magi in Egypt, & through the false prophets in Elijah's days. He says that the Greeks tell of how Hercules was strong, and traveled over all the world. This, to Justin was Satan among the Greeks counterfeiting the prophecies about Christ. The devil “brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ?”
“Like Justin and his near contemporary, Tertullian, Clement contrasts the true mystery with the false rites of the unbelievers, the true gnosis with the false doctrines of the pagans.”
Another element that added to the misunderstanding, & misconceptions, & made it hard for the "outsiders" or non-Christians & anti-Christians to be able to discern between some Christian sects & those of the pagans, etc., was that some Christian leaders, who had been converted from pagan backgrounds, had started blending in with the Christian religion, pagan elements. Thus the pagan elements were more visible & thus the early anti-Christian & non-Christians, & pagans were able to point these things out in order to built on their case against the whole Christian body in general.
“The handclasp was an important initiatory gesture in the Mithraic mysteries. Iconography shows Mithras (himself often equated with the sun) clasping hands with Sol, the Sun, in a gesture of agreement, friendship, and reconciliation (at one time there was an antagonism between the two).” In another relief, Mithra and Sol “clasp hands over an altar,” thus in Mithraic rite, there is some evidence that the handclasp came at the end of the initiation. According to Vermaseren, oaths & handclasp are done by "joining of the right hands" while others were done with the left hand.
The early anti-Christians knew that there were hand clasping rites in the Mirthra religion, and in the Christian mysteries. Thus, they charged that the Christians borrowed from the Mirtha mysteries. The Christians responded by saying that Mirtha was Satan’s counterfeit of the true divine mysteries. And yet at the same time we see some of the early Christians pointing to different parallels of similar beliefs in other nations to in order to say to their readers that they weren’t so strange or too different from others, for others have also believed in similar things.
It is also clear from historical writings, that the Christians feared that they would be mistaken for these extreme-apostates, or "renegade Christians" who were going around doing all sorts of terrible things in the name of Christ & Christianity. And who were mixing & blending pagan, occult rites in with the Christians’ rites, thus perverting the Christian rites with such extreme mixtures.# The problem was, that many non-Christians & outsiders couldn't tell the differences between who was who. They confused the extreme practices of these renegade Christians, with those of the rest of Christianity. The early anti-Christians didn't help much in these matters & situations either, for they only added to the confusion by lumping all the different movements into one group, under the general title of "the Christians" or "the Nazarene sects." Thus, with this sweeping generalization, some of the early critics made their attacks on the Christian movement in general, as a whole.
Then on the other extreme, we have Christians who were first pagans, and then later became apostates, (in some cases during times of persecution), & who kept the ideas with them that they had learned from Christianity. When they went back to their old pagan ways, they blended Christian concepts, symbols, types, art works, and the mysteries with paganism.
S. Cyril of Jerusalem warned the early Christians of the different evidences of counterfeit rivals that had been set up against Christianity by magicians, anti-Christs, apostates & heretics. Cyril then used 2 Thess.2:4, & claims that the anti-Christ would come to the temple of the Jews, which has been destroyed. “For God forbid that it should be the one in which we are!” Cyril knew that the Christians had temple ordinances or mysteries of their own, & hoped that the anti-Christ wouldn’t come in amongst them to counterfeit their rites, exalting himself. Cyril, had lectured on the Christian mysteries, and yet was aware that the predicted anti-Christ would bring forth his own counterfeit wonders, signs, & works. Thus, he warned Christians to guard themselves against Satan's counterfeit mysteries: “Guard thyself then, O man; thou hast the signs of Antichrist; and remember them not only thyself, but impart them also freely to all.” Cyril warns them to be on their guard, least they should “...receive the false one as the True. For the mystery of iniquity doth already work.” He later reminds them that they had been shown some of the aspects of Satan’s counterfeit mysteries in order to recognize it: “Thou has received the tokens of the Deceiver who is to come; thou hast received the proofs of the true Christ, who shall openly come down from heaven. Flee therefore the one, the False one; and look for the other, the True.”
Gregory of Nyssa mentioned many things that were part the mysteries, or Christian ordinances, such as baptism, washing & anointing, garments, robes, the fig-tree leaves apron, and the ascension out of the spirit prison into paradise.
St. Ambrose (born 340 A.D. died A.D. 387), wrote about the Christian mysteries: Baptism, anointing, garments, renouncing against the devil, etc. In his reply to the Memorial of Symmachus, he charged that the heathens rites were counterfeiting the Cybele from the Almo. He objected to the heathen-pagans who wanted to erect an alter in the Senate house of the city of Rome, where the majority who meet there were Christians. He rejected to the swearing of oaths at these pagan-heathen altars, to obey laws & decrees.
A new convert to Christianity, Constantius of august memory, had not yet been initiated in the sacred Mysteries of the Christians and thought that he would “be polluted if he saw that altar.”# Thus, he didn’t want to see these pagan altars, & the mysteries of counterfeiting devils polluting the uninitiated, or those who hadn’t yet been through the sacred mysteries of the Christians.#
In later centuries of Christianity, the mysteries passed on into the hands of monks, priests, kings, and filtered down into Knight Orders. As time went by, different fragments were preserved, though in apostate forms, among the masonic Orders. (4)
Alma, an ancient American prophet, 83 B.C., says this about Christ’s order, and prophesied about Christ’s world wide trek: “For I am called to speak after this manner, according to the holy order of God, which is in Christ Jesus; yea, I am commanded to stand and testify unto this people. . . this is the order after which I am called, yea, to preach. . . Yea, thus saith the Spirit: Repent, all ye ends of the earth, for the kingdom of heaven is soon at hand; yea, the Son of God cometh in his glory, in his might, majesty, power, and dominion. . . . Behold the glory of the King of all the earth; and also the King of heaven shall very soon shine forth among all the children of men.” (Alma 5:44, 49—50).
Christ’s second coming, in many ways, have the same elements as his first. His first appearing to other nations around the world, in which he descended in his resurrected glory and power, is also similar, according to prophecies, to his second coming. Before Christ comes again to show himself to the nations of the world, the scriptures warn that Satan would attempt to rage war against the Kingdom of God on earth. Just as he during the war in heaven, before his defeat, and fall from heaven, with his apostate angels. He would do this, knowing that his own wicked kingdom on earth would come to an end. For as Daniel had prophesied, the Lord will come again in his power and glory: “And there was given unto Him a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him: and His dominion is everlasting, which shall never pass away, and His kingdom shall not be destroyed.” The early Christian Lactantius, A.D. 260—330, after citing Daniel 7:13—14, made this comment that: “. . .Christ should twice come to the earth, once to announce to the nations the one God, then again to reign, why do they who did not believe in His first advent believe in the second?”
Further on he wrote how Christ’s hand were grasped by the Fathers’ in a rite of passage through the doors of the nations. He cites gain making reference to Isaiah 45:1—3, in the Septuagint. A passage you might recall, was cited by Tertullian, except Tertullian may have cited a different version for it reads that: “...the powers of kings will I burst asunder.” While Lactantius reads: “Thus saith the Lord God to my Lord Christ, whose right hand I have holden; I will subdue nations before Him, and will break the strength of kings. I will open before Him gates, and the cities shall not be closed.” He continues to scripturally illustrate that point so often seen in early to later Christian art works, that of Christ passing through broken down doors to enter different realms, especially the lower regions. But also, we might note again the picture that Lactantius is presenting. And that is, a Militant Christ who goes forth to reign over all Kings, nations, and areas of the world by shattering any and all doors that attempt to block his victory march throughout the world. Furthermore, he also wrote: “...to Him [Christ,] a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him; and His dominion is everlasting, and that which shall never pass away, and His kingdom shall not be destroyed. And this is understood in two ways: that even now He has an everlasting dominion, when all nations and all languages adore His name, confess His majesty, follow His teaching, and imitate His goodness: He has power and glory, in that all tribes of the earth obey His precepts. And also, when He shall come again. . .He shall truly have the government of the whole earth: then, every evil having been removed from the affairs of men, a golden age. . . [will come. Yes, even] a time of righteousness and peace, will arise.”
To understand more about what interested Himmler and Hitler about the militant Knightly Orders of historic Christianity, we first need to consider the earlier Christian mysteries or rituals. The early Christian mysteries in later centuries became the foundations and rituals of the Christian Kings and Knight Orders. They also helped set the foundations for the coronation, or crowning ceremonies of later Christian kings. Eventually they became fragmented in the Knighting ceremonies of later Christian soldiers into different Orders of Knighthood. (5)
During the 15th--16th century, the people in Europe were still under the powerful influences of the church. However, something started to happen to challenge age-old beliefs, traditions, and “truths” which had evolved throughout earlier centuries. Science was increasing and revolutionizing the way people perceived the world. It eventually would have extensive effects which would set the foundations for many things which we have in modern times. There followed an increase in inventions as scientific data increased, for each invention became the parent of other inventions. This revolutionized economics, politics, literature, painting, music, and the church despite how the church resisted it. They trampled its old traditions under the feet of progress as it marched forward toward the Reformation, the Age of Reason and the Industrial revolution.
In earlier centuries, vows or oaths, and the hand clasping rites of the Christian mysteries were preserved in the coronation., or crowning ceremonies of later Christian kings. Moreover, in the knighting of later Christians soldiers into different orders of Knighthood too. Another element which has its roots in the early Christian mysteries is the rite of anointing. During Charlemagne reign as the great king of all the Frankish realms during the 8th century, Knight Orders play an important part in giving the King the means to march against his enemies. Charlemagne is often depicted holding an orb in his left hand, while a sword is in his right. Other sources say that orbs are symbolic, among other things, of a king’s or emperor’s power to reign and rule. A sword, and the fact that he is depicted on a horse, suggests that he is a mighty campaigner who is marching forth to extend his empire. (6)
In the rituals of the Knight Orders, many aspects of the earlier Christian mysteries were faternalized. To keep these militant Orders under their control, the Clergy caused their Knighted Princes to pass through ceremonies which included political-religious rites of ascension to the throne. Moreover, before a man would enter into an Order, he would fast, pray, and attend masses, make vows or oaths to protect the Church by fighting for his Lord and King. His Lord and King was considered to be God’s “chosen one,” this is why some art works show Christ or the hand of God handing down the crown to the King. Thus, as God’s representative on the earth, it was his divine right to rule. During the arming ceremony of a new Knight, he is clothed in new garments after a ritualistic bath. When a prince ascends to the throne, there is a coronation ceremony like unto the early Christian anointing rites. Barons, Lords, Earls and Knights would take part in rites of passage hand grips and tokens, and would perform oaths or vows to be loyal to the King. These rites are performed on down the line in each level in the political-religious pyramid. Thus, in times of war the King calls on his Barons-Lords or Earls to gather their armies of Knights to fight off invaders or settle conflicts and inner disputes through single combats between Campions. This sort of things was popularized in the pageantry of the Nazis’ “New Order.” However, the older methods of fighting was revolutionized with the inventions that followed the use of gunpowder.
When Charles the Great died there was no ruler strong enough to keep his great empire together. Europe now relapsed into a long period of violence and disorder out of which grew feudalism. His grandsons divided the empire into three sections which would eventually become three nations, France, Germany and Italy.
During Hitler’s reign, he sought to reunify the three nations in order to set up a unified New Order in Europe. Germanic Orders were also born out of the anti-religious and secular movements which Humanism helped create. This movement brought about the French revolution and atheistic communism through the influences of the Illuminati Order in Bavarian in 1776. Its founder, Adam Weishaupt was the product of atheistic humanized world views which had spread throughout Europe during the 15th— 18th centuries. By this time, Christendom’s mysteries were being faternalized even further in the rituals of freemasonry which Adam Weishaupt borrowed from in order to establish his own revolutionary new Order. Rites to Knighthood included prayers, ceremonial baths, being clothed in new garments as a symbol that he was to begin a new life. A snow white tunic was worn as a symbol of purity; then a red robe, symbolic of the blood he might be called upon to shed in defense of the oppressed. A black garment symbolized the mystery of death. His sword was blessed on the altar by a priest and he attended a mass to listen to a sermon on his duties and new life. He also took an oath to defend the Church, to be true to the king, and help women in distress. He was expected to defend the Church, and love Christ, for his weapons were consecrated to the cause of God. A Knight in higher rank then came forth to confer upon him the order of knighthood. Kneeling down, the young man, with clasped hands, vowed to uphold religion and chivalry. His shoulders were tapped lightly with his sword, as the lord pronounced over him the solemn words: “In the name of God, of St. Michael, and of St. George, I dub thee knight. Be valiant, fearless, and loyal.” And the young man rose a knight.”
Two military Orders were created-- as a results of the Crusades the Knight Templars (1119) to protect pilgrims and to wage war on infidels; and the Knight Hospitalers (1131) to aid the sick and the poor. Because these Orders grew wealthy and powerful, they were destroyed during the Middle Ages by kings who envied them and hungered for their wealth. Another order was the Cistercian Order of which St. Bernard was a member of.
There were several kinds of religious--militant orders among which were the crusading orders, such as the Knights Templars and the Teutonic Knights. While other Orders, such as the Benedictine monks, nuns, & friars, or mendicant orders, were not so militant, but were charitable Orders.
The friars at first had no fixed abodes but wandered from place to place, living on charity--hence called “mendicant” or “begging” orders. They preached to the common people. These orders came into prominence in the 13th century, and the best known were the Franciscans and the Dominicans. Most of the regular clergy took oaths of poverty, chastity, & obedience. The Teutonic Knights, who came to be centralized in Prussia and the Balkan lands which they helped to conquer and colonize. This Order was founded in 1198 by German knights in Jerusalem.
Knights were Christian soldiers and “chivalry was the Christianized profession of arms.”# Hitler, Himmler, Karl Marx, Lenin and other militant revolutionaries have borrow some aspects of these earlier militant Orders. The old militant themes of victory marches and banner bearing parades shows up in the two rival Orders the Nazis and Communists. (7)
After Charlemagne (Charles) died, A.D. 843, his three grandsons made division. One took the west which became France. Another took the east, which became Germany. The third took the south, Italy. A wedge of land running across the Alps and down the Rhine River Valley became known as the Rhine land. It was to also become a thorn in the relationship between France and Germany who disputed over it from that time ever since.
May 3, 1862, the apostle Orson Hyde prophesied during the civil war in America, that after the demon of war had raged, and done a lot of damage here in America, “he will remove his headquarters to the banks of the Rhine. The Rhine river is a prominent river in Germany, thus, the prophetic location: Germany, was foreseen and foretold to be the place out of which the demon of war would work. History testifies that secret combinations, and German Orders# in Germany, put the world through two World Wars, during the 20th century.
October 1973, General Conference, the Apostle, Ezra Taft Benson warned the world and the church about the calamities about to be poured our upon the earth. In Doctrine & Covenants 29:16, a great hailstorm will destroy the crops of the earth.
August 4, 1914 World War I began, involving Germany and other nations. Then World War II not too long after Adolf Hitler gained power in Germany. The occult masters or Hierarchy had, as one of their goals, to unify Europe.# They attempted to bring this about through one of their disciples Adolf Hitler, “using the Rhine River as a unifying factor” however they failed in this attempt.
October 24, 1857, Elder Orson F. Whitney wrote a prophetic letter to the nation of Great Britain in which he warned them that if they did not repent and unite themselves with God’s kingdom, among other tragic things that would happen, “...your cities shall be ravaged, burned, and made desolate...” Even their Lords and Nobles, would be effected by the destruction which would come upon them.
December 29, 1940, Germans planes continued to bomb Great Britains cities, causing great fires to burn throughout their cities. There were about 1500 fires in or around London, other cities were burned and made desolate by fires. Even the palace was damaged, and the Lords, Nobles, and Royalty were effected by these events.
After Germany lost World War I, Adolf Hitler, who had fought in this first World War, gained power in Germany. In March, 1936, German troops marched into the Rhineland, a region that had been demilitarized by the victorious French during the Versailles Treaty. The French and English didn’t counter this move because their leaders wanted to avoid another war. However, as Hitler continued to build up his arm forces, and then started to invade different countries, thus out of the Rhineland region came another World War, as the New Order sought to extend its boarders throughout Europe. The Round Table, a secret society which seek to establish a New World Order, and do away with the U.S. Constitution. This group in England and its sister branch in America, were “influential in seeing that Hitler was not stopped in Austria, the Rhineland, or Sudetenland—and thereby was largely responsible for precipitating the holocaust.”
Out of Germany came another Order, this one was of an atheistic nature and later became known as communism. These two conspiratorial Orders, though they have made pacts with each other at times, they have broken their pacts and have bitterly fought with each other at times as rival Orders seeking to dominate the whole world. (8)
In his youth, Adolf Hitler was impressed with the legendary hero Knight Parsifal. Legends and traditions about Knight Orders and their rituals, also had some influences in Hilter’s & Himmler’s New Order of the Nazis.
Hitler and Himmler created their own Germanic versions of Knightly Orders that they drew symbols, rites, oaths, and militant conquest concepts from. Also influenced by occult rituals, the recreation of Knightly orders included quests for collecting ancient relics which were believed to have magical militant powers. One relic which was sought after is a Lance which traditions claimed had been used by the Roman soldier who wounded Christ’s side. This lance, the so-called Holy Lance of Longinus, is believed by many to have magical powers, and that who ever obtained it would “rule the world.” This may be the main reason why Hitler sought to obtain this relic,# as did others.
Number art works show Christ resting his foot, or standing on the doors of hell which have fallen on the devil. We also see the cross-banner as he ascends into heaven, and as he marches forth into all nations of the earth. Christ is the reigning King of Kings, unconquered Son, and the inspiration for the Christian Knights who also carry this same type of cross banner as they go marching onto the battle field. The banner-cross symbol was one of the types of banners which Hitler used as part of his ceremonial gatherings too. Thus, the Nazis brought back the old “march forth and conquer” symbolism behind their own versions of the banner-cross flags that they used. This symbol can be found on the patches on their uniforms too.
Hitler’s New Order became part of the Axis Powers, in which Italy, Japan and Germany came together in 1936 in Berlin to draw up the “Axis Pact, the blue print of the New Order.” In this New Order pact they divided up the world into three parts: Japan would get the Orient; Italy, the Mediterranean; while to Germany would go the rest of the world. Hilter’s New Order in Europe had been derived, in part, from the occult teachings and works of Madame Helena Petrovna Blavatsky (1831-1891). Her works: Isis Unveiled, and The Secret Doctrine were accepted by many German mystics and occultists involved in German Orders, before and during World Wars One and Two.
During her travels into the Orient she said she was initiated in Tibet into a secret mysteries, which must have been corrupted and in an apostate form by that time. She was shown an ancient occult text, and learned the meanings of seven symbols, one of which was the swastika. Though she helped to popularize this symbol in Germany, it has a history of being an anti-Semitic symbol, for example it is seen in an illuminated manuscript from the 11th century. (9)
The occult militant writings of the Jorg Lanz von Liebenfels, his racialist, and occult Ariosophical movement, the esoteric Order of New Templars, influenced Hitler’s world views. His Ostara impressed and influenced Hitler, along with other anti-Semitic publications which spread the Order’s racial-occult world views and ideas throughout Germany. These publications, and other writings, and different operas Hitler watched during his youth helped to shape his racist’s ideas and fantasies about Knights, and their quest for the holy grail of pure racial blood.
Hitler’s New Order, though similar in some ways, it is also very different and a rival to the Communist Order. However, at times both these revolutionary Orders have blended and made pacts with each other at times, though they have fought with each other too. Out of German Orders grew this New Order that has its roots in militant revolutionary Germanic Knight Orders, secret societies, Templar Orders; Germanic lodges of Freemasonry, and Occult Orders.
To say that the New World Order isn’t any thing to worry about is to forget history, and that there were two world wars during this century. Wars which became more barbaric as modern inventions were put into the hands of people willing to follow mass-murderers under the banners of occult Orders. History has testified that when tyrants gains power, it takes a lot of blood to overthrow them. Therefore, am I saying that President Bush was a tyrant because he speaks of a New World Order? No, that is not what I am saying. I am only pointing out how he was willing to use the United Nations to experiment with power, and modern weaponry in order to police the world of little tyrants who sought to abuse their own positions of power. The documentary The Panama Deception shows how Bush’s “police force” in Panama used experimental weaponry which also shows up in the Persian Gulf War too.
Hitler was captivated by the concept of a New World Order, and attempted to establish a New World Order. Adolf Hitler said: “National socialism will use its own revolution for the establishment of a New World Order. National socialism is more than a religion; it is the will to create supermen. We are barbarians and barbarians we wish to remain. It is we who will rejuvenate the world. The present world is near its end. Our only task is to sack it. He who has seen in National Socialism only a political movement, has seen nothing.”
Now, years, after the old documentaries captured Hitler on film speaking of the New Order he said would last thousand years. We now have world leaders speaking openly about a New World Order. If, however, under this coming New World Order another tyrant like Hitler is meant to reign, and if he or she will have at their finger tips the use of modern inventions and weaponry, then the humanity in this world will become an endangered species.
Moreover, many Germanic Orders were also born out of the rejection of religion, such as the Atheistic Order which became Communism. The New World Order is a continuation of those secret plans and occult teachings which helped forge the different Germanic orders which gave birth to revolutionary movements still at work today. (10)
The New World Order is a new militant Order derived from earlier ideas, rituals, and militant orders of Christian Knights and Kings.# Some authors have claimed that its members borrowed and used a blend of the rituals from Knighthood Orders, Freemasonry Orders, the Illuminati Order, and occult Orders.# The revolutionary plans to establish a World Order and government have lived on in later generations. Thus, the followers of these plans derive their secret plots from the earlier secret Orders. They hope to continue this earlier quest for global government until they accomplish the establishment of a militant New World Order. Under this Order the United State Constitution and national sovereignty would be voided out. (11)
During the April 1967 General Conference, Elder Robert L. Simpson notes that: “Conspiring men have formed secret combinations all through the ages to promote wickedness and evil.” He goes to point out how that not too long after Christ’s advent on the American continent, there was a group of people who "did enter into a covenant one with another, yea, even into that covenant which was given by them of old, which covenant was given and administered by the devil, to combine against all righteousness. Therefore they did combine against the people of the Lord, and enter into a covenant to destroy them." (3 Nephi 6:28 29).
The Book of Mormon warns that “...there are also secret combinations, even as in the times of old, according to the combinations of the devil, for he is the foundation of all these things; yea, the foundation of murder, and works of darkness...” (2 Nephi 26:22).
Ezra Taft Benson said that Moroni pleaded with the gentile nations of the last days to awake to the threats and plots of international secret societies. “He foresaw the rise of a great world wide secret combination among the gentiles which " . . . seeketh to overthrow the freedom of all lands, nations, and countries; . . ." (Ether 8:25).# He also warned each gentile nation to purge itself of “this gigantic criminal conspiracy which would seek to rule the world.”
Mormon saw the results of this, and how that it brought about the down fall of the Jaredite nation and the Nephite nation. He also saw how that secret combinations would threaten the freedom of the world. His son, Moroni also knew this too, for he warned:
"Wherefore, O ye Gentiles, it is wisdom in God that these things should be shown unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you, which are built up to get power and gain and the work, yea, even the work of destruction come upon you, yea, even the sword of the justice of the Eternal God shall fall upon you, to your overthrow and destruction if ye shall suffer these things to be. Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up. For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies." (Ether 8:23 -25). (12)
During the October 1967 General Conference of The Church of Jesus Christ of Latter-day Saints, the apostle, Ezra Taft Benson, suggested, among other things that we need to “Awaken citizens to know the menace” of international communism. This is also what the ancient Book of Mormon prophet said too: “Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you...” To awaken seems to suggest that we have fallen asleep to the dangers around us. Moreover, it also seems to suggest that many have either ignored, closed their eyes, or don’t want to take the time to become informed about these signs of the times which become more and more visible, as time goes by. Thus, when we see these things coming among the nations, it is time to wake up and do something about it by repenting and first becoming informed on what their game plan is. Thus, Benson suggests that we need “...a vast awakening of the American people as to the true nature of the Communist blueprint for revolution.”
To help get informed on what international secret combinations are doing, Ezra Taft Benson, & the prophet David O Mckay have suggested that we read the follow books:
1. The Book of Mormon.
2. Gary Allen, (1971 & 1972), None Dare Call It Conspiracy.
3. Gary Allen, introduction by W. Cleon Skousen Communist Revolution in the Streets.
4. W. Cleon Skousen, The Naked Communist (1958, 1960, & 1961).
5. Jerreld L. Newquist, Prophets, Principles And National Survival.
During the April 1957, General Conference, ElRay L. Christiansen, Assistant to the Council of the Twelve, cites from Woodrow Wilson, who said that: “...civilization will destroy itself by its own sinfulness, unless decent people rise up and demand that people and nations live by the Golden Rule.” (13)
During a General Conference talk, October 1974, N. Eldon Tanner, First Counselor in the First Presidency, said: It’s hard to understand why so many people accept facts as recorded by secular historians, but will then refuse to accept ecclesiastical history as recorded in scripture by men who’s characters are beyond reproach. “And even refused to believe as having come from the Lord, prophecies that have been fulfilled and verified by secular history.”
On April 9, 1882, the third prophet of The Church of Jesus Christ of Latter-Day Saints, President John Taylor, prophesied: “...We shall not have recourse to the dynamite of the Russian nihilists, the secret plans and machinations of the communists... nor any other secret or illegal combination; but we will expect to possess and maintain our rights, but to obtain them in a legal, peaceful, and constitutional manner. . . . Already the monarchs of the earth are trembling from conspiracies among their own people.... and the spirit of insubordination, misrule, lynching, and mobocracy of every kind is beginning to ride rampant through the land. Already combinations are being entered into which are very ominous for the future prosperity, welfare, and happiness of this great republic.”
1883, after communist conspirator Karl Marx’s died, his theories were further put into force in 1884 with the rise of the Fabian Society in England and Lenin’s Bolshevik movement. The Fabian Society had as their goal to establish the same “classless, godless, socialistic one-world society envisioned by Marx.” Furthermore, the Fabians believed that their “intellectual revolutionaries” would gain power and influence in the official and unofficial opinion-making and power-wielding agencies of the world, and would eventually establish a “socialistic, one-world order.”
1908, the Irish author, playwright, and communist, George Bernard Shaw, wrote in the preface of Fabian Essays, that their goal is to turn their people towards becoming Socialists. In his Intelligent Woman’s Guide to Socialism, he explains “...what life would be like once the new order was established.... [Among other things] “You would be forcibly fed, clothed, lodged, taught, and employed whether you liked it or not.” This certainly sounds like Satan’s plan of force to be enforced here under this New Order.
1936, the first presidency of The Church of Jesus Christ of Latter-day Saints, warned that the socialistic communist conspiracy is "treasonable to our free institutions."# "We call upon all Church members completely to eschew communism. The safety of our divinely inspired constitutional government and the welfare of our Church imperatively demand that communism shall have no place in America"
The prophet David O. McKay warned: “Communism is anti Christ.”
In September 1950, Joseph F. Merrill, Of the Council of the Twelve Apostles: “If uncontrolled, the selfishness of men in power will lead to the deadliest war this world has ever known.”
October, 1967 General Conference, the apostle Ezra Taft Benson cites from the prophet David O. McKay, who warned that communism is the “...greatest satanical threat to peace, prosperity, and the spread of God's work among men that exists on the face of the earth."
October 1972, General Conference, Marion G. Romney, the second Counselor in the First Presidency, prophetically warned how that what Joseph Smith had prophesied, more than a 140 years ago, was being fulfilled. He prophesied: “...If men a nations continue on their present course, great tribulations will come upon us. There shall be more wars and rumors of wars. There shall be earthquakes also in divers places, and many other desolations. The whole earth will be in commotion.”
October 6, 1979, during the Saturday morning session of General Conference, the Apostle Mark E. Petersen warned that the desolation which came upon ancient nations could come upon this nation and the world. “Are we in the same category as those ancients? Does our modern world accept or reject Jesus Christ? And if we reject him, does the prospect of desolation concern us?” (14)
The prophet Joseph Smith, according to Brigham Young, prophesied that mobs would increase in the United States government. “Mobs will not decrease but will increase until the whole government becomes a mob...” Eventually, he says, it will be States, cities, neighborhoods, and religionists, and so on, all against each other.
By 1954 on, James Burnham points out how the communist underground had successfully infiltrated numerous U.S. government positions, and that one of their aims is to “infiltrate every region and level of society.” He also points out how that communist revolutionist Lenin said in What Is To Be Done?, that one of the basic aims and tactics is that revolutionists must “go among all classes of the populations, must despatch units of their army in all directions.” They planned to have their own people everywhere among all social strata, and all positions. Burnham shows how webs were spun over and throughout the U.S. government as communist spies set up nets works and cells in key positions throughout the government. Though some of these networks were exposed, there still were an undetermined amount of communist networks which continued to work with in numerous areas of the government. He also tells us how that communists would hire communists into key positions of power. In this way they were able to gain a foot hold, and have considerable influence in policy making decisions. Plus, the treasury and flow of money, secret weapons projects, military positions, secret documents, intelligence, security, communications, mass media, science, education, weapon manufacturing, and so on.
Benson also notes how modern communism is amazingly similar to the secret societies which brought about the down fall of ancient American governments and civilizations. For the Gadiantons were “a secret political party which operated as a murder cult. Its object was to infiltrate legitimate government, plant its officers in high places, and then seize power and live off the spoils appropriated from the people.” Benson also reminds us that the modern prophets had added their own warnings about “...these internal threats in our midst that our greatest threat from socialistic communism lies within our country.”
In October 1967, Ezra Taft Benson warned how communists agents and sympathizers had infiltrated key government positions in communications media, mass organizations, labor unions, & civil rights groups. There they demand the governmental powers should be increased in order to solve civil rights problems, etc. In fact, the communist objective is to increase total governmental power and control over as much as they can. They seek to reach this goal through mass pressures for presidential decrees, court orders, & legislation.
October 4, 1969, during the Saturday morning session of General Conference, the Apostle, Ezra Taft Benson again warned that communist propagandist spies and saboteurs had infiltrated every branch of our federal government, economy, and have communized Cuba.
During the Welfare session, Saturday, March 31, 1979, the Apostle Bruce R. McConkie prophesied that: “Bands of Gadianton robbers will infest every nation, immorality and murder and crime will increase, and it will seem as though every man’s hand is against his brother.” (15)
Modern prophets have warned that there would be those who would seek to destroy the United States constitution. On July 19, 1840, the Prophet Joseph Smith prophesied that there would come a time when the United States will be on the verge of crumbling to pieces, and tumbling to the ground. However, at this critical point in time “when the Constitution is on the brink of ruin,” the Latter-day Saints will step forward to “bear the Constitution away from the very verge of destruction.”
Wednesday, June 19, 1844, Mosiah Lyman Hancock wrote down a prophecy made by the prophet Joseph Smith during his final speech to the Nauvoo Legion. He warned that the time would come when our “liberty hangs by a hair”.
The second Prophet of the Church, Brigham Young repeated the prophecy made by Joseph Smith concerning how the destiny of the United States would “hang upon a single thread.” And that at that critical moment, this people will step forth and save it from the threatened destruction.
Brigham Young, again repeats this prophecy on another occasion, for he said that “...when the Constitution of the United States hangs, as it were, upon a single thread, they will have to call for the “Mormon” Elders to save it from utter destruction; and they will step forth and do it.”
Daniel Webster, in prophetic language before the New York Historical Society on February 22, 1852 said that “...if we and our posterity reject religious instruction and authority, violate the rules of eternal justice, trifle with the injunctions of morality, and recklessly destroy the political constitution which holds us together, no one can tell how sudden a catastrophe may overwhelm us, that shall bury all our glory in profound obscurity.”
1913, President of the United States, Woodrow Wilson acknowledged the fact that: “. . . Some of the biggest men in the United States, in the field of commerce and manufacture . . . know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they had better not speak above their breath when they speak in condemnation of it.” Wilson’s top advisor, Edward Mandell House, believed that the Constitution needed to be “altered,” and “modified” for, says Arthur D. Howden Smith, House believed that it was “throughly outdated; that the country would be better off if the Constitution could be scrapped and rewritten.”
In May 1942, the Prophet Heber J. Grant, and his counselors J. Reuben Clark, Jr., & David O. McKay warned about “the increasing threat to our constitution caused by revolutionists...”
President David O. McKay said: "...Latter day Saints should have nothing to do with the secret combinations and groups antagonistic to the constitutional law of the land...” He also said: "No greater immediate responsibility rests upon members of the Church, upon all citizens of this Republic and of neighboring Republics than to protect the freedom vouchsafed by the Constitution of the United States."
During the October 7, 1961 General Conference, Ezra Taft Benson repeated the warnings of the prophets concerning the evil international plots and conspiracy behind communism. And how that the prophet Joseph Smith had warned that there would be those who would seek to destroy the Constitution, and that it would “hang, as it were, by a thread, and at that time this people will step forth and save it from the threatened destruction.”
The Apostle, Ezra Taft Benson, April 1965, in his General Conference talk, Warnings of Threats to Freedom: He says that one of the lies the devil tells the saints is: "Don't do anything in the fight for freedom until the Church sets up its own specific program to save the Constitution." Benson: “...Maybe the Lord will never set up a specific church program for the purpose of saving the Constitution.... The Prophet Joseph Smith declared it will be the elders of Israel who will step forward to help save the Constitution, not the Church.... The longer we wait, the heavier the chains, the deeper the blood, the more the persecution and the less we can carry out our God given mandate and world wide mission. The war in heaven is raging on earth today. Are you being neutralized in the battle?”
October, 1967 General Conference, the apostle Ezra Taft Benson, cites from the prophet David O. McKay, who said that: “...this Church should be more united... in upholding and defending the Constitution of the United States".
During the October 1970, General Conference, Sterling W. Sill, an Assistant to the Council of the Twelve Apostles, said that we have in our Doctrine and Covenants 101:77—80, a revelation from the Lord that says that he “raised up wise men to establish the Constitution of this land, and he requires that it be maintained for the protection of all flesh...” (16)
Some people believe that the clash between communism and freedom could be avoided through disarmament agreements. Benson said that if we were to abolish our military strength and adopt an unenforceable contract as a substitute to protect us. This would go down in history as the greatest mistake that free men could make in a time of peril.
During the Vietnam war, Ezra Taft Benson warned that The United Nations was founded by communist agents seeking to disarm all countries in order to reduce their abilities to defend themselves. While this is being done, they also planned to progressively build up their own armed militant police force in order to police the coming One World Government they seek to establish.
1971 & 1972, a book which Ezra Taft Benson wished every citizen of every country in the free world, and every slave behind the Iron Curtain would read is: Gary Allen’s None Dare Call It Conspiracy.# In this book, Allen shows how a secret society established The United Nations in order to establish a “New World Order.” An Order which is progressively seeking ways to disarm the world of its ability to defend itself, while at the same time building up its military forces and arms in order to police the world when the New World Order comes into complete power.
A Christian minister, Chuck Smith, also warned against the New World Order which seeks to disarm the world, while building up its own stock of weaponry for a “world police force.”
What happens to nations who have been disarmed before military forces come into to gain control? Gary Allen warned in 1971, that one of the communists’ goals is to take away Americas’ abilities to defend itself. For if a nations’ citizenry is armed with weapons, this is a “major roadblock to a totalitarian takeover of the United States.” And any other nation. Thus, he warns that one of the many sign post warnings that we are further down the road towards slavery is the “Abolition of private ownership of hand guns.”
The frightening truth is that while satanic, and other secret societies are stockpiling huge weapon supplies. The international secret combination seeks to disarm America and the world. The Apostle, Ezra Taft Benson tells us what happened to a country which had been disarmed. At the time of the Hungarian revolution, October 23, 1956, freedom fighters, with their bare hands, and stones attempted to resist a well equipped communist military force who came at them with bullets, tanks, and artillery. He also notes the tactics that communist use: “Every strategem is used— trade, war, revolution, violence, hate, detente, and immorality — to accomplish its purposes.”
Anthony Jay Hillder and Terry Cook, during a radio show, claimed that while the propaganda outlets of The New World Order preach against guns, they are also striking matches and fanning the fires of a problem they helped fuel. For while they are saying things like: ‘look at all the horrific deaths that guns are causing on the streets of our cities! It’s time that we eliminate guns all together.’ They are also behind getting the guns into the hands of the street gangs too. Thus, as the blood and carnage on the streets increases as young kids, and street gangs obtain all types of guns and weaponry to make war with each other and the police. The New World Order, media outlets are conditioning people to give up their rights to bear arms by attempting to convince the masses that the only way we can put an end to the carnage is to increase gun control, band guns, and eventually abolish them. Plus, demand martial law to bring some kind of order to our streets.# In 1938, the Gun Leftist Nazi Germany Legislation is said to be identical to the 1968 gun legislation passed by the United States Congress.
Remember what D. Z. Manuilsky said in his “Political Warfare” Lecture, Lenin School, that after they have put us to sleep with peace movements, and as soon as our guard is down, they would smash us with their “clenched fist.”
Oct. 31, 1991, “To the Soviets, disarmament treaties are a way to get the West to disarm, without having to disarm themselves. While negotiating, the Soviets moved 70,085 pieces of heavy military equipment, (which would have been destroyed by treaty) to huge shelters across the Urals. They have reneged on verification procedures.” (17)
On March 18, 1954, David O. McKay warned that the Communists’ “...avowed purpose is to destroy belief in God and free enterprise.... The fostering of full economic freedom lies at the base of our liberties. Only in perpetuating economic freedom can our social, political, and religious liberties be preserved."
Alan Stang points out how that President Woodrow Wilson’s top advisor Edward Mandell House’s Communistic hopes for a One World Government were presented in his novel he had published in the autumn of 1912, entitled: Philip Dru: Administrator: A Story of Tomorrow. In it is the same type of tax plan as in Karl Marx’s Communist Manifesto, for it called for all kinds of progressive taxes, such as “an inheritance tax clause, graduated at the same rate as in the income tax. . .” One World Government Conspirators and International Bankers, such as “The Schiffs, the Warburgs, the Kahns, the Rockefellers, the Morgans put their faith in House. . .” Perhaps because they knew that, as Kings, they would be the ones to spend the taxes. The One World Government, in some cases in House’s book, was called “the world-wide social structure.” (18)
During the October 4, 1980, Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson asks this chilling question: What might happen in your community or nation “...if transportation were paralyzed or if we had a war or depression? How would you and your neighbors obtain food?” Benson then asks how long might the corner grocery store, and the supermarket be able to sustain the needs of the community? Furthermore, he notes that we have become so accustomed to going to the stores to obtain what we need, that ought to learn more about producing our own. The point he seems to be suggesting is that if we have learned how to grow our own food, not only will this teach us self-reliance, but it will save money too. He also encourages us to store away a year supply of food against the days of food shortages, and tribulations. Moreover, he asks us to wake up to the prophetic reality that those things which could cause food shortages, etc., could happen here in America, as it happened in war torn Europe: “Too often we bask in our comfortable complacency and rationalize that the ravages of war, economic disaster, famine, and earthquake cannot happen here.” He points out that those who do this are not acquainted with the revelations of our Lord, or they don’t believe them. Those who don’t believe that calamities will come, and don’t prepare, are deceived, and will regret the day that they didn’t believe and act accordingly.# From the time of his talk on into 1998, and with different natural disasters taking their toll on this, and other nations of the world; one can’t help but see the soundness, and benefits of these earlier prophetic warnings and advice.
October, 1967, Ezra Taft Benson further speculated about other ways in which utilities and food supplies could be drained. He asks us to consider what might happen during a timed attack by militant cells of communist guerrillas already spread throughout America. A large attack would coincide, if possible, with “large scale sabotage a water supplies, power grids, main rail road and highway arteries, communication centers, and government buildings.” He also said that they would cause fires all, and that there would be looting, lack of police protection, and lack of water to drink, of electrical refrigeration, transportation, communication, such as radio or TV. Thus, the public will panic and lock its doors while communist sells, led and fully disciplined guerrilla bands, will seek to capture the power centers of each community.
October 4, 1980, during the Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson, again warns that each member of the church needs to learn to be more self-reliant, and not expect that the Church or the government should always bail them out after they have foolishly squandered their resources. Moreover, he warns that: “We do know that the Lord has decreed global calamities for the future and has warned and forewarned us to be prepared.” (19)
1976, Gary Allen warned that those who seek to establish the New World Order, also seek to control the people by controlling the world’s food supplies, manufacturing, and distribution. During the Nixon Administration, Henry Kissinger a puppet member of the Council of Foreign Relations =CFR, has declared that one of his goals is “to create a “New World Order.” Paul Scott, notes Allen, says that Kissinger beliefs, according to his aides, that “by controlling food, one can control people, and by controlling energy, especially oil, one can control nations and their financial systems.” Further on Allen warns that the Rockefeller gang through their agents like Kissinger, seek to get around national sovereignty by controlling food. CFR’s Richard Gardner hopes that nations will surrender their national sovereignty because they will have to come to the “world government” whom they have come to depend on for food, etc. Thus, Allen warns that: “One of the most obvious back-door approaches to World Order is through the control of food. They ploy is to establish a World Food Bank...” Other men in high political positions have been pushing for the establishment of an a World Food Bank, some of which includes many CFR members. President Jerry Ford, according to Paul Scott, has put his stamp of approval on Kissinger’s push towards the coming New World Order. “By calling for the development of a global strategy and policy for food and oil within the structure of the United Nations, the President clearly signaled his acceptance of the “new international order” being sought by Kissinger.”
After they gain control over as much of the food, transportation, and distribution corporations as possible, they will then be able to stage “food shortages” and rig price controls, and increase the peoples’ dependance upon their outlets to supply food. At the same time, communist countries are not only stock piling arms, but also food too, such as U.S. made grains.# Thus, while the U.S. reserves of food and feed grain have been, and still are being depleted in order to build up communist food supplies. The U.S. tax payer gets stuck with the bill for all this.
June 12, 1998, Friday, during a radio interview on “K-talk,” KTKK, 630 AM Radio, Salt Lake City, Utah. A woman, who has done research into world economics, gave this warning. She said that for the last 15 to 20 years or so, there has been “an intense push around the world to have this globalized economy, which has been against the sovereign interests of nations and peoples. So you have “free trade” which has really been “raped trade.” Those who seeking for a global economic system are getting involved in food chains, food production, oil, transportation, the stock market, water supplies, and many other things. Further on she went on to point out that “...we have become Food import dependant in many ways because of this 15 or 20 years of rigged free trade.” She also says that there is this view by a faction in London which says that the world is breaking down financially, and financial systems are going to blow their tops, but we will be at the top of the heap. She also mentions a book that came out of London by Lord William Read Smog, How to Make Money off Blood in the Streets. This book brings out this view held by this faction in which they say that they will own the water supplies, meat supplies, the grain, the medicines, the iron, & the steel, etc. She also warned that the One World Economists behind getting a ONE WORLD TRADE ORGANIZATION going, are also behind big merging deals. For they’re merging food corporations together, and are buying up food supplies, and productions “...in preparation for the kind of break down and boarder less world... [in which nations will have] no national sovereignty.” And where they will be able to control basic food supplies and distributions, such as wheat and beef. These people are connected with people like George Bush, who has said publically, that they are seeking to establish a New World Order.
For example, the Apostle Bruce R. McConkie warned, during the April 1979 conference, that even though we live in a moment of peace and prosperity: “Great trials lie ahead.” He goes on to give us a contrast of what we might expect. The past trials were but a foretaste of what is yet to be. In order to understand this prophecy, we must understand what has happened in history. In the case with food shortages and famines of the past; one of the things which helped caused famine type of conditions was this: Greedy super-rich power hungry men in High Political and High International Banking Positions, were able to manipulate price controls, and create run away inflations.
The Apostle Ezra Taft Benson described what happened in war torn Germany, after World War I. During December 1923, when he went over to Germany, prices had been inflated so high that his first German breakfast cost him “six billion marks— then about fifteen cents in American money.” If the New International Order and new inflation makers, were to pull the same things that the inflation makers did back in the 1910's—30's They could cause the same types of run away inflation on food prices, while at the same time controlling the food supplies & stock piles. If and when this should ever happen, there would arise even worse situations than that which happened in Germany, and America.# Then add to this the fact that the Lord has warned that there would be hail storms which would destroy the crops of the earth, and other natural disasters.# And then add to this what might happen in the cities around the country if the trucking system was shut down.
As the prophet Spencer W. Kimball warned, during the October 1974 General Conference: “Should the trucks fail to fill the shelves at the stores, many would go hungry.” And then during the April 1977 General Conference, he warned: “‘Your highways shall be desolate.’ Can you think how the highways could be made desolate? Well, [this could happen] when fuel and power are limited, when there is none to use, when men will walk instead of ride.” Plus, if the truckers couldn’t make their deliveries, but were pulled out of their trucks and beaten by mobs, like what happened to some of them during the L.A. riots.# And if what was prophesied by the apostle Orson Pratt, March 9, 1879, were to come true; that the farmers of which we rely upon to grow food for the masses: “...will leave their farms and they will flee before the ravaging armies from place to place...” All these elements could all add up to a very urgent need for having a back up plan, a survival plan & system. Plus, as the Lord has foretold through his prophets and apostles, even a year’s supply of food, etc.
H. Verlan Andersen points out what would happen if these types of things were to happen to cause the food and fuel supplies to be halted: “...famine could and would stalk the land within a matter of weeks if violence interrupted the operation of this highly interdependent system of food production and distribution ...food markets would [be] empty within hours and people would be left to their own devices to provide themselves with sustenance.” (20)
In New Testament times, John warns the church that “anti-Christs” had infiltrated the church. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of anti- Christ, whereof ye have heard that it should come; and even now already is it in the world.” (1 John 4:1—3; 2 John 7).
“Little children, it is the last time: and as ye have heard that antichirsts shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all thing.... Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.... But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” (1 John 2:18—20, 22, 27). If anti-Christs were infiltrating the early Church and counterfeiting different Church rituals, such as anointings; it comes as no surprise that anti-Christs would infiltrate the restored church, and other modern Christian church.
May 1949, President J. Reuben Clark, Jr., warned that "the ravening wolves are amongst us from our own membership and they, more than any others, are clothed in sheep's clothing, because they wear the habiliments of the Priesthood.... We should be careful of them."
James Burnham notes that communist have infiltrated every aspect of society, including churches.
Alan Stang warned that John Foster Dulles, Secretary of State 1953 to 1959, “was a leader in the Communist scheme to infiltrate the clergy and to use religion; in the Communist scheme to revoke our Bill of Rights and substitute the phony Soviet “constitution;” and . . . to deliver China to Mao Tse-tung and Cuba to Castro.”
October 1967, Elder Ezra Taft Benson warned that there are some, even “...within the Church today who, with their worldly wisdom, are leading some of our members astray.”
October 4, 1969, during the Saturday morning session of General Conference, the Apostle, Ezra Taft Benson warned that one of communists’ targets are churches. After infiltrating them, they seek to spread their propaganda.
October 1970, General Conference, during Harold B. Lee, talk Uphold the Hands of the President of the Church, he warned the saints: “...We have some tight places to go before the Lord is through with this church and the world in this dispensation, which is the last dispensation, which shall usher in the coming of the Lord. The gospel was restored to prepare a people ready to receive him. The power of Satan will increase; we see it in evidence on every hand. There will be inroads within the Church. There will be, as President Tanner has said, "Hypocrites, those professing, but secretly are full of dead men's bones. We will see those who profess membership but secretly are plotting and trying to lead people not to follow the leadership that the Lord has set up to preside in this church.”
Nicaragua, a country in Central America, a Catholic man testified how the communist took over. At first there was a dictatorship and them propaganda leaked in. In a matter of time this secret world wide combination ate at the heart of the government. A communistic leader was cleverly put into place. The priests were pressured & communists started to crush the religious foundation & turned the people away from religion. They started teaching an anti-Christ, anti-God propaganda in the churches, & the priest would not be permitted to dwell on god & thus they destroyed their believes, or tried to. Then came war & misery as the street fighting & riots turned into intense combat. Bombings, murders & destruction. He said he got out & wants to join the army here in America to fight against communism. (21)
In the ancient Americas, Gadianton was a wicked man who was influenced by Satan to establish a secret combination to overthrow the government and spread wickedness. He formed a band of followers who sought to infiltrate governmental positions, and positions of authority such as the Judgment seats. As his band grew, they murdered different people in high positions in government, and sought to put their own people in their place. Eventually, this band grew and became a threat to national security because of how they sought to gain more power through murder, theft, plunder, and by causing others to join in their armies of revolutionaries.
By 1905, Communist inspired Fabian Socialists societies had infiltrated America. Some of the early adherents to this revolutionary anti-Christ Order were “...Supreme Court Justice Felix Frankfurter.”
In 1954, James Burnham warned that net works or communist cells have formed as international conspirators have infiltrated, among other organizations, different judicial branches of government. For “...not a few lawyers have been shown to be Communist or pro-Communist, the existence of an active lawyers’ organization under Communist control, all suggest that the judicial branch has not been immune.”
1963—64, President Lyndon Johnson’s actions made anti-communists wonder about who’s side he is really on, for he appointed as Chief Justice Earl Warren to head the commission investigating the assassination of President Kennedy. The New York Daily News editorial said that Warren’s “...long-standing tenderness toward Communists, [would make] any report... open to suspicion of pro-Communist... bias.”
According to ancient and modern prophesies, these same types of satanic revolutionists will become an ever growing threat to the free nations of the world. For example, the apostle Bruce R. McConkie warned, during the April 1979 General Conference that: “Bands of Gadianton robbers will infest every nation...” During his April 1980 Conference talk, McConkie relates a vision of the future, how that “Gadianton robbers fill the judgment seats in many nations.” (22)
“In March, 1915, the J. P. Morgan interests got together twelve men, high up in the newspaper world and employed them to select the most influential newspapers in the United States, and sufficient number of them to control, generally, the policy of the daily press of the U.S.
These twelve men worked the problem out by selecting 179 newspapers and then began, by an elimination process, to retain only those necessary for the purpose of controlling. They found it was necessary to purchase control of twenty-five of the greatest papers.” (Unknown, Evidence Of A World Wide Conspiracy, pp. 5-6. Congressman Oscar Callaway, C.R., Feb. 9, 1917).
By 1934, John Dewey’s pro-Marx, Humanism, socialism and globalism was taught to thousands of school students throughout America, through text books, history books, and other publications.
A number of prominent world renown TV news reporters are also members of the CFR: CBS William Paley, Dan Rather, Harry Reasoner, David Brinkley, Barbara Walters, and many others.# The Rockefeller controlled CFR also controls and owns a lot of new papers, and other news media, and publishing outlets. The founders of the Illuminati Order also sought to establish reading rooms, and publishing outlets in order to spread their atheistic anti-religious ideology throughout Europe. (23)
February 27, 1833, the prophet Joseph Smith, at Kirtland, Ohio, received a revelation from the Lord which forewarned against the international vice industries. “In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving unto this word of wisdom by revelation”. The Lord then goes on to warn against the abuse and misuse of alcoholic drinks, tobacco, & tea. Modern prophets, and apostles have added onto this list the dangers of drug abuse.
1943, experiments where being made in order to out do the enemy in coming up with mind-control drugs. For example, a “truth drug” committee under the direction of one Dr. Winfred Overholser in Washington DC, at the Saint Elizabeth’s Hospital experimented with cannabis indica or marijuana, mescaline, barbituates, and scopolamine. Certain branches of the CIA’s experiments with mind altering drugs is also noted by Levenda too.
1945, towards the close of World War II, escaping Nazi made their way into South American countries. There, some of them established occult-nazi brotherhoods and became involved in the drug trade, arms dealings, and international terrorism.
1961, Harry J. Anslinger of the U.S. Commissioner of Narcotics, told Congress that Communists were behind increased narcotics addiction in America. “Other enforcement agents testified of the part Castro’s Cuba plays in flooding America with illegal dope.”
1968, John A. Stormer notes how different Law enforcement agencies have testified the part that international secret societies play in flooding the United States and other countries with drugs. “There are dangers in the enjoyment of plenty. Men can quickly fall into an attitude of “eat, drink, and be merry” and forget to protect the freedom which makes prosperity possible.”
One of the communistic goals which is they are progressively reaching is how that they said that they would make America’s youth “so corrupt and decadent that they will not resist an eventual takeover.”
In the movie Red China: Outlaw, newsman Lowell Thomas interviewed a Democrat Senator from Connecticut, Thomas Dodd. He points out some of the reasons why communist Red China are part of the dope trade. He notes the billions of dollars which they have made, and then says that they have been peddling dope also for this reason: They want to “undermine the people of the free world... to destroy the minds and bodies and souls of human beings... to render them easy prey for subversion.”
1968, John A. Stormer notes the rise in drug abuse, alcoholic drinking, and hard core dope. He cites numerous sources which show how different legal agencies have document the rise in these things among America’s youth. Furthermore, he notes how: “The communists are deeply involved in the subversion of America’s youth with dope.”
February, 1983, defectors from the Cuban DGI = (Dirección General de Inteligencia—Cuban intelligence), testified in a federal court in Miami, Florida that they heard Cuba’s communist leader Fidel Castro himself say that: “We must flood the United States with drugs because that will add to the decay and decomposition of that capitalist society.” So it is obvious that the heads of State in Washington have continued to turn a blind eye to this communist narco-terrorist, 90 miles off our shores as he continues to fund his subversive activities according to the communist goals. Which is to: “Corrupt the young... [and] Destroy their ruggedness” And to destroy a generation of young Americans# so that when they do march upon the United States from the South,# America will have nothing to which to fight them with. That’s their stated goal, and thinking, that’s one of the reasons for why they are pouring in all kinds of dope into America!
Though there may be times that Nazis and Communists have joined forces to bring about similar goals; like when Hitler made a pact with Stalin to split up Poland for their own gains, and then later, they fought against each other. The two conspiratorial Orders have continued to oppose each others’ drive for world domination. Such is the case between the two rival Orders in South American countries, for not only have they fought each other, but they have both been involved in drug trafficking too. Thus, it may be that they have had to learn to work with each other when it came to moving dope across the boarders into the United States. But also, they have fought against each other in order to take over each others’ drug trafficking deals too.
1945 on into the early 1980's. Some time after World War II, some of the Nazi who escaped into South American countries were Freddy Schwend and Klaus Barbie. They got involved in gun running, and eventually drug trafficking between Bolivia, Peru, and Chile. SS Nazi trained death squad types of mercenaries; the Italian, Argentine, and Bolivian blend Fiancés of Death, got involved in narco-terrorism too. They fought with other rival drug smugglers such as Colombia’s Medellin cartel. Other narco-terrorists helped to push drugs throughout South America, which eventually added to the drugs flowing into the U.S.
June 5, 1998, in an interview a Salt Lake City, Utah gang member of Latin American descent. Permission not given to give his name, he has given permission to relate his experiences as a gang member. He says that he was drawn into gang-life when he was 13 years old. He didn’t have a Father figure to look up to because his father was in prison. A lot of role models for him were gang members, and so he was impressed with their life-style and show of power, money, and the women they attracted. He saw their life style as a way to grow up. When it came to gang involvement in drugs and arms deals on the street, he said this in response to the question:
Investigator: What is the connection, if there is any, to international drug cartels, drug trafficking, high tech., and when it comes down to a street level the gangs?
Street Gang member: When the dope comes from the dope man, I can’t tell you how far up it goes. But I know when it comes in they usually have someone set in the State, or there’s three or four people set up in the state, and it goes in... I read about this in the Reader’s Digest, how that there are certain groups where it goes through. He then goes on to name different cities which have main groups which network and controls the trafficking and flow of the dope. He says that there is a big network which it goes through. For example there was a family which was running dope through Pioneer Park, in Salt Lake City, but of which police busted. These types of families or groups have their dealers spread out throughout the communities, which spread out to where they go through the gangs. Down at these lower levels, the dealers sometimes buy protection through their dealings with gangs. If they give the gang members a good deal, they buy not only protection, but also get on their good side, and sometimes keep themselves from being robbed. However, there is rivalry that goes on between different dope dealers who are seeking to gain more territorial control of an area. And who seek to gain higher levels in the dope trade. For example, a dope man might come into an area seeking to move in on another dope man’s business. If the new dope man doesn’t give the gang members of the area a good deal, he risks getting robbed or even killed because of how other dealers might have 70 gang bangers ready to make war on him to get his dope, if he should attempt to give them a bad deal. Therefore, if the dope dealer give the gang member a cut-rate deal, they not only buy protection, but also, they all can make a lot of money as it flows from them to the gang members, and then from them onto the streets. The rivalry and dangers of dope men using gang members is that they sometimes use gang members to rob other dope men to get their dope. For example, a dope man might have a lower level customer on the rise, attempting to go up to higher quantities of dope. That higher dope man might have his gang bangers go and rob his own customer in order to get the dope he just sold to this same customer. In this way, the higher dope man can crush the sales and growth of the lower level dope dealer, who may come back to him to be reestablished. The higher dope man will then turn around and front the dope man with more dope, perhaps even the same dope that he had stolen, and then get double the money when the lower man pays his for the front. In this way the higher level dope man keeps the lower ones down so that they have a hard time going over the higher, and thus take away his business. He also says that there is a lot of connections with gangs and other underground organized crime networks because of the drugs, and gun trafficking, etc. (24)
See also: Who's Is Policing The Police (Parts 1-4)
http://www.youtube.com/watch?v=QAyS1wU_eok
http://www.youtube.com/watch?v=TGUww1Vm46E
http://www.youtube.com/watch?v=Z8Mz97ZIVOU
http://www.youtube.com/watch?v=WDFk-K1l_qs
http://www.youtube.com/watch?v=l4pLbDP2SWA
http://www.youtube.com/watch?v=DHuyADENWYg
Thursday, June 20, 1844, the Prophet Joseph Smith Jr., prophesied how that: “...The United States will spend her strength and means warring in foreign lands until other nations will say, “Let’s divide up the lands of the United States”...”
October 1967, Ezra Taft Benson notes how the communist seek to impair Americas’ abilities to defend itself. “Police and national guard units will never be adequate to handle such wide spread anarchy, especially if a large part of our men and equipment are drained away in fighting foreign wars. In self defense, larger numbers are brought into fighting on both sides. The appearance of a nationwide civil war takes form. In the confusion, potential anti Communist leaders of both races are assassinated, apparently the accidental casualties of race war.
Benson warns that communist inspired races wars, and those behind them hope to “...take America with a "war of national liberation" (which is their term for internal conquest through force and violence)...” Which they don’t believe they can accomplish unless the aggressive revolutionary force can be broadened to include not only guerrilla forces, but also many others in the working class, those on welfare, the unemployed, and any others who can “...propagandized into mob action against established government.” Some of the other tactics that they would use are “...violence, anarchy, and sabotage, not as a means of seizing power, but merely as a support operation or a catalyst to an entirely different plan.”
In 1968, John A. Stormer notes how the war in Vietnam was being used by conspirators to destroy America’s willingness to resist communism. In March 1967, the Senate Preparedness Subcommittee warned that the Johnson Administration was restricting military efforts to fight and win the war against the communist seeking to take over Vietnam. He also notes how the Senate reported that “...the enemy strategy is to engage us in a protracted war of attrition which will tax the patience and undermine the determination of the American people to resist, once the true cost in precious blood and treasure is fully realized.” (25)
Ezra Taft Benson said that the “great destructive force which was to be turned loose on the earth and which the prophets for centuries have been calling the "abomination of desolation" is vividly described by those who saw it in vision.... these prophecies can be fulfilled now that God, through science, has unlocked the secret to thermonuclear reaction.” In light of this, says Benson, the “...human family is headed for trouble. There are rugged days ahead. It is time for every man who wishes to do his duty to get himself prepared physically, spiritually, and psychologically for the task which may come at any time, as suddenly as the whirlwind.”
March 31, 1979, during the Welfare session during General Conference, the Apostle Bruce R. McConkie prophesied that not all the saints would be spared and saved from the coming day of desolation. And that there is no promise of safety and security “...except for those who love the Lord and who are seeking to do all that he commands. It may be,... that nothing except the power of faith and the authority of the priesthood can save individuals and congregations from the atomic holocausts that surely shall be.”
Benson also warned that if we continue to uphold communism by not making it treasonable, “our land shall be destroyed, for the Lord has said that " . . . whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold they shall be destroyed." (Ether 8:22).
The Prophet Moroni noted how secret combination, when they take over a country, they will fight against the work of God; persecute the righteous; and murder those who resist them. Moroni describes their tactics because he knew that modern peoples would therefore be able to recognize this great political conspiracy in the last days. And be able to recognize that those same types of secret societies which destroyed the Jaredites, & Nephites and Lamanites would be “the same form of criminal conspiracy which would rise up among the gentile nations in this day.”
The stratagems of the leaders of these societies are amazingly familiar to anyone who has studied the tactics of modern communist leaders. Benson said that the Lord has declared that before Christ’s second coming, it will be necessary to "...destroy the secret works of darkness,..." in order to preserve the land of Zion the Americas. (2 Nephi 10:11- 16). (26)
THE DEVIL’S LIES
The Apostle, Ezra Taft Benson, April 1965, Conference talk Warnings of Threats to Freedom: “The devil knows that if the elders of Israel should ever wake up, they could step forth and help preserve freedom and extend the gospel. Therefore the devil has concentrated, and to a large extent successfully, in neutralizing much of the priesthood. He has reduced them to sleeping giants. His arguments are clever.” Benson then lists a number of lies which he says the devil uses in attempting to neutralize the saints into not fighting for their freedom:
1 ..."We really haven't received much instruction about freedom,"...
2. ... "You're too involved in other church work,"...
3. ..."You want to be loved by everyone,... and this freedom battle is so controversial you might be accused of engaging in politics."
4. ..."Wait until it becomes popular to do,... or, at least until everybody in the Church agrees on what should be done."
5. ..."It might hurt your business or your family, ...and besides why not let the gentiles save the country? They aren't as busy as you are."
6. ..."Don't worry,... the Lord will protect you, and besides the world is so corrupt and heading toward destruction at such a pace that you can't stop it, so why try."
“...But the Book of Mormon warns us that when we should see these murderous conspiracies in our midst that we should awake to our awful situation.... But many of the prophecies referring to America's preservation are conditional. That is, if we do our duty we can be preserved, and if not then we shall be destroyed....”
In April 1957, Elray L. Christiansen# suggest that we should:
1. Recognize this adversary and his followers for what they are, advocates of sin and wrongdoing, advocates of disobedience.
2. Recognize that it is their determination through their agencies to overthrow freedom & liberty, and if possible, to thwart the purposes of God.
3. Continually seek men for public office whose desire to do good supersedes all things else.
4. Sanctify our own individual lives by keeping the commandments of the Lords.
5. Help others to accept Jesus as the Redeemer, the Savior, the God of this world.
October 1967, Ezra Taft Benson suggested that we should:
6. Hold regular family prayers, and pray for our government leaders.
7. Get out of debt.
8. Understand, & teach family members to keep the commandments.
9. See that the truth is shared with members of the family, with neighbors, and with associates.
10. See that each member performs his duties in the priesthood, in the auxiliary organizations, in the temple, and in the civic life of the community.
11. See that every wage earner in the home is a full tithe payer & fulfilling other obligations in financial support of the kingdom.
12. Providing a one year supply of essentials.
13. If you are saving up for a second car, TV set or other item of comfort, you may need to change your priorities. Prayerfully save up food, especially wheat and water like you would a savings account, and “do it now.” (27)
We have already noted how that as the human family spread throughout the world in ancient times, so also did Satan and his angels spread throughout this world seeking to conquer the world and to become its ruler. We have also considered how that God’s angels, prophets, and righteous saints have spread over the world to combat the forces of darkness. Moreover, for us to understand the battle which now rages throughout the world. We need to understand the ancient Christian doctrine about the pre-existence, the council in heaven, the rebellion of Satan, and the angels which followed him. The war in heaven between Michael the Archangel who led the fight for freedom against Satan and his angels. Plus, how Michael wounded Satan, and how his angelic forces thrust the rebellious angels out of heaven. Their fall from heaven, and how they continue to war and fight against God and the righteous here on the earth. You might remember the numerous sources we have already considered about how that Christ defeated and wounds the devil during his battle with him in the underworld to free the captive spirits held there. And so, even though Satan is also a world wide wounded wander, he is an evil one.
In Job 1:6—7 we read about his wanderings: “Now there was a day when the sons of God came to present themselves before the LORD, and Satan came also among them. And the LORD said unto Satan, Whence comest thou? Then Satan answered the LORD, and said, From going to and fro in the earth, and from walking up and down in it.”
The basic elements to pre-existence consist of the follow:
A. The spirit was created before the body.
B. It lived in a family in heaven before the creation of the world.
C. The angels of God were these pre-existing spirits.
D. A council was held in heaven in order to discuss the creation of the world into which the spirit sons and daughter of God would descend in order to gain mortal bodies.
E. Satan, then a good angel, suggested a plan of force and wanted to take over the Father's position, because he would force everyone to be saved.
F. Christ, as the first born spirit, wanted to maintain the plan of freedom of choice on the earth, and because the human family would be free, they would sometimes sin. Thus, someone would have to come and atone for the sins of the world in order to give the human family a chance to repent and return to glory. The Father said he would send Christ to be the redeemer.
G. Because Christ was chosen to be the Redeemer of the world; Satan rebelled and fought against Christ, his spirit-brother. Satan caused a war in heaven, and Michael the arch-angel, and his host of angels thrust Satan and his angels out of heaven.
H. Satan and his angels fell, and thus they became the demons who still war against God.
These concepts are found throughout Christian history, scriptures, illumination manuscripts, art works, icons, monuments, mystery plays, & legends. The early Jewish & Christian sects developed their own particular interpretations to these things by including all or some of these aspects in their versions of the story. (1)
EARLY ANTI-CHRISTIANS KNEW OF & REJECTED THE DOCTRINE
Trypho the Jew said to Justin Martyr, A.D. 100—165, that their (Trypho's) teachers had taught them that the (early) Christians utter many blasphemies, seeking to persuade us that Christ or “this crucified man was with Moses and Aaron, and spoke to them... [And] that he became a man...” Thus, this early anti-Christian rejected the concept that Christ pre-existed.
Jewish documents make reference to the pre-existence.# So they may not have had too much of a problem with the idea of a pre-existence. But rather, the Jews had a hard time accepting Christ as being the one God, or another God. And that it was Jesus who had spoken to their prophets.
Furthermore, though Jewish writings have their own particular versions of the war in heaven. Plus, how Satan and his angels fell from heaven. Still, in spite of this, Trypho rejects the early Christians’ version of the story, for he says that they "...assert that angels sinned and revolted from God." Justin cites from Isaiah, Zechariah, Job, Moses, & David to show how Jewish scriptures say that the devil and his demons fell from heaven to become fallen angels/demons. Plus, how the wicked angels sinned when they revolted against God.
115—168—181, Theophilus of Antioch, while responding to the early anti-Christian, Autolycus, says this: In the pre-existence, Christ was in a council in heaven with God the Father.
Concerning the pre-existence of the soul, we read in an ancient document said to be more primitive than the canonical gospels: "Blessed is he who was before he came into being.”
The Book of Enoch is cited by Jude, and it speaks of the pre-existence, the war in heaven, Satan and his angels fall, and their evil works upon the earth. Enoch speaks of the "Lord of Spirits." Numbers 16:22 speaks of the “God of the spirits of all flesh". Numbers 27:16: "...the Lord, the God of the spirits of all flesh..." Hebrews 12:9 "...shall we not much rather be in subjection unto the Father of spirits, and live?” (2)
First century A.D., New Testament writers:
There is a family in Heaven, and a family on earth (Ephesians 3:14—15; Job 1:6; 2:1; 38:4—7; Genesis 2:4—5).
The human family has a heavenly Father of Spirits (Hebrews 12:9—10).
Christ’s Heavenly Father is also our Heavenly Father (John 20:17).
Before the creation there was some of the angels sinned (Jude 6; 1 Peter 2:4).
Satan and his angels fought with Michael and his angels (Revelation 12:7—9).
The rebellious angels were thrust out, and fell from heaven.
The consequences of sins in pre-existence determined the type of body and conditions one could be born into (John 9:1—3).
Christ, the apostles, and the human family came down from heaven (John 3:13; 17:4—5; 18).
Return to heaven, suggesting that one had been there first (John 6:62—65).
Pre-ordination, chosen to perform certain missions in life (Jeremiah 1:5; Titus 1:1—2).
Christ the first born (Colossians 1:15—16; Romans 8:29; Hebrews 1:5—6).
Christ anointed above all other angels chosen to be the Father's son in the flesh (Hebrews 1:2—9; Ezekiel 28:14; Psalms 104:4).
The human family sojourners here away from their heavenly home (Hebrew 11:13—16).
The New Testament shows the continued feud between the forces of Satan & Jesus, a feud that began in the pre-existence. In The New Testament we note that the Lord Jesus Christ recognizes the adversary & the adversary recognizes Jesus Christ as being each others' rival and old opponent.
John speaks of Christ as having come down from heaven. This suggests that Christ pre-existed before his birth (John 1:1-3, & 14). John the Baptist was perhaps one of the ones who was pre-ordained to be the prophet to bear witness of Christ. Thus, he was “sent from God” (John 1:6).
Christ is the true Light which “which lighteth every man that cometh into the world" (John 1:9).
First century, The Odes of Solomon, Syriac text, Ode 22: "He who brought me down from on high, also brought me up from the regions below... He who scattered my enemies had existed from ancient and my adversaries... He that overthrew by my hands the dragon with seven heads: and thou hast set me over his roots that I might destroy his seed." “For from another race am I: For the Father of truth remembered me: He who possessed me from the beginning... The Son of the Most High... the Word that was beforetime... He was known before the foundation of the world...” (3)
EARLY ANTI-CHRISTIANS’ CHARGES
AGAINST EARLY CHRISTIANS
http://www.youtube.com/watch?v=b4nXK6sSVnM
AGAINST EARLY CHRISTIANS
http://www.youtube.com/watch?v=b4nXK6sSVnM
Early Christianity, with its rituals, teachings, splinter groups, apostates, rivals, and other problems, and goodness; caught the attention of non-Christians. How the Romans, Greeks, Jews, and others saw the Christians and interpreted their motives is one of the reasons why they persecuted the Christians, hunted them down and killed them.
CRITICS:
The early Christians met in secret to perform secret rites.
They bound each other to conspiratorial oaths in plotting against the Roman Empire.
They perform magical spells, borrowed from other occult societies.
Critics often wondered what devious things took place at early Christian meetings. Why they did things in secret and shunned the light of day. Could a non-Christian man trust his Christian wife, or visa versa, when they went to these secret meetings? Where they taking part in sexual acts, ritual murders, and cannibalism?
Early anti-Christians knew some aspects of the early Christian mysteries included hand grips, secret pass words, rite of passage, gestural signs, and oaths.
170—180, Celsus wrote of the early Christians that: “There is nothing new or impressive about their ethical teaching; indeed, when one compares it to other philosophies, their simplemindedness becomes apparent.”
Some early Christian Fathers used these parallels between the Christians & pagans to suggest that the parallels were evidences in support of the fact that the gospel had existed before Christianity. Thus, in so doing this, they were attempting to try & get their critics, & rivals to be more tolerant of the similar beliefs held by the Christians. But also, that they would stop mocking their (the early Christians') beliefs, because, after all, the pagans had a similar views, in some cases. So if they were to continue to mock the Christians, they would also be mocking themselves. For they shouldn't bring up charges against Christians concerning similar beliefs, that they (the pagans) themselves held.
The early anti-Christians knew of the early Christians’ beliefs that the gospel had been known from the beginning, & in other times & places. And yet, they charged that the Christians thought that only they would be saved & everyone in that time, & in times past, who were not Christians, would not be saved. These ancient critics used parallels between pagans and Christians, as being evidences against the Christians.
Paul wrote that all mankind shall be judged by the gospel (Roman 2:16). James L. Barker wrote that: “If all are to be judged by the gospel— and if the gospel is the only road to salvation, then the only just plan would be that the gospel would be given to the first man.” Barker goes on to point out that many modern Christians don’t believe that this was the case; thus, they have been concerned about this “apparent injustice,” which has therefore caused them to “question the truth of the religions they knew.” Others have suggested: “Tardily Moses was to receive on Sinai, the divine commandments.”
The objections of Clemenceau, and other atheists—if this false premise is accepted—is logical: Why, if God revealed himself to man, did he wait to give the Law until the time of Moses? Why did God wait until the meridian of time to send the gospel? Barker goes on to point out that God did not wait until the time of Moses. But had made the gospel known from the earliest times. Even to "the first man" Adam, then on down through the ages in different times called "dispensations" of time, & in different nations.
Barker also wrote how that the Jews had fallen away into apostasy, & thus because of this, for 400 years before the time of Christ, they had no prophets, as they had earlier. Christ came along to restore the gospel & to bring about the atonement, etc. Many of the Jews rejected this because they felt that they had the old laws, & that they were good enough (Matthew 21:23).
Barker later goes to cite from Justin Martyr's Dialogue With Trypho: “One may see among us (the Christians) men and women who have received the gifts of the Spirit of God... there were no longer to be prophets in your (Jewish) race as in the past... For after him (Jesus) absolutely no prophet has come among you.” And further on, “We have still among us, even until now, prophetic gifts, which should make you understand that which your race formerly possessed has been transferred to us.”
E. De Pressense wrote that other Christian Fathers, after the time of Justin, also claimed that some of the spiritual gifts still remained in the Church of their time, but that they were also fading out of the Church, or were of increasing rarity.
Many explanations have been given, as to why there are parallels. Many of the early Christian writers believed that the gospel had been here before them, that earlier nations had fallen away from it. Thus, left over fragments of the original patterns were scattered everywhere, & have filter down into later traditions, customs, rites, etc., among the pagan cults.
Huge Nibley wrote that the members of The Church of Jesus Christ of Latter-day Saints, believe that their temple mysteries, (ordinances), go way back into primitive history, that they are as old as the human family. Furthermore, they represent “a primordial revealed religion that has passed through alternate phases of apostasy and restoration which have left the world littered with the fragments of the original structure... are more & some less recognizable, but all badly damaged and out of proper context.” Nibley notes some of the explanations mentioned for which the early Christian fathers gave when confronted with striking parallels and the disturbingly close resemblances between Christianity and others, notably Egyptian, beliefs and practices.
Origen, 3rd century Christian Apologist, attempts to “convince the pagans that Christianity is not a new religion, but that it goes back to the birth of humanity.” The many types, similitudes and symbols used in Old Testament time, and which pointed towards Christ’s birth, life, death and resurrection; many of these were carried over into Christianity’s types, symbols, similitudes, etc.
The difficulties that arise when people notice similarities is that the originality of a symbols, rites, mysteries, doctrines, are often misinterpreted. The polemical issues between the pagans and the early Christians is a good case in point on how similarities became an issue when Christians attempted to explain the origins of their beliefs, rites, and doctrines. The Mithraic Mysteries, though it had many differences, was considered by some to have many similarities with the early Christians; and so, the question of originally became and early polemical issue between early Christian Apologists and early critics.
Another challenge to the early Church was the fact that there were some who, after they had learned the mysteries, they fell away.# When they did, the knowledge of what went on in the mysteries, was retained by them. This may be one reason why Paul wrote about how the people who had obtained rank in the Church, or who go through the mysteries should first be proved, & found blameless. "Holding the mystery of the faith in a pure conscience. And let these also first be proved; then let them use the office of a deacon, being found blameless...." He also wrote: "And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." (1 Tim.3:9-12, & 16).
In writing to the Corinthians, (1 Cor.2:4-14), Paul again suggest that those who are more worthy, may be able to hear the mysteries, (1 Cor.2:6). This passage later became a proof text source for which Origen used in his response to the charges made by the early anti-Christian Celsus, who claimed sinners, unjust, housebreakers, robbers of the dead, & other evil people participated in the Christian mysteries.
Origen responded that only those who have repented; have turned towards virtue; have made progress, & have proved themselves worthy, and who having been purified. Plus who have led as far as they can a better life, “then and not before do we invite them to participation in our mysteries. “For we speak wisdom among them that are perfect.”
John Lawrence Mosheim notes how that as time went by, the early Christians sought to deal with the problem of how weeding out those who were not committed Christians. Thus the Christians were divided into two Orders, which were distinguished by the names of believers & catechumens. The believers were still in the first stages of being introduced to the deeper ritualistic types and symbols of the doctrines, and had not yet passed through the mysteries, but were being tested and instructed for them. While catechumens were those who had been “...solemnly admitted into the church by baptism, &, in consequence thereof, were instructed in all the mysteries of religion, had access to all the parts of divine worship, and were authorized to vote in the ecclesiastical assemblies.”
Mosheim continues: "...But, when Christianity had acquired more consistence, & churches rose to the true God & his eternal Son, almost in every nation, this custom was changed for the wisest & most solid reasons. Then none were admitted to baptism, but such as been previously instructed in the principal points of Christianity, and had also given satisfactory proofs of pious dispositions, and upright intentions. Hence arose the distinction between catechumens, who were in a state of probation, and under the instruction of persons appointed for that purpose; and believers, who were consecrated by baptism, and thus initiated into all the mysteries of the Christian faith....The methods of instructing the catechumens differed according to their various capacities. Those, in whom the natural force of reason was small, were taught no more than the fundamental principles and truths, which are, as it were, the basis of Christianity. Those, on the contrary, whom their instructors judged capable of comprehending, in some measure, the whole system of divine truth, were furnished with superior degrees of knowledge; and nothing was concealed from them, which could have any tendency to render them firm in their profession, and to assist them in arriving at Christian perfection. The care of instructing such was committed to persons who were distinguished by their gravity & wisdom, and also by their learning and judgment. And from hence it comes, that the ancient doctors generally divide their flock into two classes; the one comprehending such as were solidly, & thoroughly instructed; the other, those who were acquainted with little more than the first principles of religion; nor do they deny that the methods of instruction applied to these two sorts of persons were extremely different.”
The early anti-Christians & outsiders sometimes confused the two groups as if being the same. At any rate, the Christians were considered as having the same sorts of mysteries. One of the reasons why Christ was rejected by many of the Jews of his time, and after that time, was this: He was seen as a man who sought to make himself a God, thus, he was rejected for being a "GOD MAKER!" Some of the Jews acknowledged Christ good works, but rejected Christ's claims: "...For a good work we stone thee not; but for blasphemy; and because that thou, being a man, maketh thyself God." Jesus reminded them of their own law that said "ye are Gods" (Psalms 82:6). This scriptures was used by a number of early to later Christians as proof texts for their own particular versions of the doctrine of deification.
The Jews rejected Christ, because of their monotheistic beliefs in the one God only concept. It was because the concept of a man becoming a god was not new, that Celsus called it an old worn out myth. The early anti-Christian writer, Celsus must have also been aware that the different Jews had problems with this "man" Christ, claiming to be a God. And thus, Celsus had attacked the story of Christ's birth, His eating habits, the fact that He had a body, & needed nourishment. He wrote: "I think, Jesus, that the High God would not have chosen a body such as yours; nor would the body of a god have been born as you were born. We even hear of your eating habits. What! Does the body of a god need such nourishment?” Different ones who had heard of the Christian beliefs, that this very same man, (Christ), had pre-existed, & had created the universe, again, for many of them, these ideas & beliefs were strange. They asked why the early Christians could say that Christ created the universe and then came down into the world to work with wood. Why he would pick a low rank life as the wood-working man’s son. Why should this god travel about like a man, was it to see what was happening among men in the world?
Yet for others, like the Romans & some of the Egyptians sects, there was a belief amongst them, that their rulers were deified. Some of the early Christian Fathers would point this very thing out to the Romans, etc., in order to reason with them that the concept, as believed by the Christian concerning this deified man, (Christ), wasn’t a strange belief. Because it was similar to how the Romans thought of their Emperors.
Justin Martyr explained to anti-Christian jews how Satan had counterfeited the prophecies about Christ’s birth, death, resurrection, mysteries, and that Satan had performed these counterfeits among the Greeks; the Magi in Egypt, & through the false prophets in Elijah's days. He says that the Greeks tell of how Hercules was strong, and traveled over all the world. This, to Justin was Satan among the Greeks counterfeiting the prophecies about Christ. The devil “brings forward Æsculapius as the raiser of the dead and healer of all diseases, may I not say that in this matter likewise he has imitated the prophecies about Christ?”
“Like Justin and his near contemporary, Tertullian, Clement contrasts the true mystery with the false rites of the unbelievers, the true gnosis with the false doctrines of the pagans.”
Another element that added to the misunderstanding, & misconceptions, & made it hard for the "outsiders" or non-Christians & anti-Christians to be able to discern between some Christian sects & those of the pagans, etc., was that some Christian leaders, who had been converted from pagan backgrounds, had started blending in with the Christian religion, pagan elements. Thus the pagan elements were more visible & thus the early anti-Christian & non-Christians, & pagans were able to point these things out in order to built on their case against the whole Christian body in general.
“The handclasp was an important initiatory gesture in the Mithraic mysteries. Iconography shows Mithras (himself often equated with the sun) clasping hands with Sol, the Sun, in a gesture of agreement, friendship, and reconciliation (at one time there was an antagonism between the two).” In another relief, Mithra and Sol “clasp hands over an altar,” thus in Mithraic rite, there is some evidence that the handclasp came at the end of the initiation. According to Vermaseren, oaths & handclasp are done by "joining of the right hands" while others were done with the left hand.
The early anti-Christians knew that there were hand clasping rites in the Mirthra religion, and in the Christian mysteries. Thus, they charged that the Christians borrowed from the Mirtha mysteries. The Christians responded by saying that Mirtha was Satan’s counterfeit of the true divine mysteries. And yet at the same time we see some of the early Christians pointing to different parallels of similar beliefs in other nations to in order to say to their readers that they weren’t so strange or too different from others, for others have also believed in similar things.
It is also clear from historical writings, that the Christians feared that they would be mistaken for these extreme-apostates, or "renegade Christians" who were going around doing all sorts of terrible things in the name of Christ & Christianity. And who were mixing & blending pagan, occult rites in with the Christians’ rites, thus perverting the Christian rites with such extreme mixtures.# The problem was, that many non-Christians & outsiders couldn't tell the differences between who was who. They confused the extreme practices of these renegade Christians, with those of the rest of Christianity. The early anti-Christians didn't help much in these matters & situations either, for they only added to the confusion by lumping all the different movements into one group, under the general title of "the Christians" or "the Nazarene sects." Thus, with this sweeping generalization, some of the early critics made their attacks on the Christian movement in general, as a whole.
Then on the other extreme, we have Christians who were first pagans, and then later became apostates, (in some cases during times of persecution), & who kept the ideas with them that they had learned from Christianity. When they went back to their old pagan ways, they blended Christian concepts, symbols, types, art works, and the mysteries with paganism.
S. Cyril of Jerusalem warned the early Christians of the different evidences of counterfeit rivals that had been set up against Christianity by magicians, anti-Christs, apostates & heretics. Cyril then used 2 Thess.2:4, & claims that the anti-Christ would come to the temple of the Jews, which has been destroyed. “For God forbid that it should be the one in which we are!” Cyril knew that the Christians had temple ordinances or mysteries of their own, & hoped that the anti-Christ wouldn’t come in amongst them to counterfeit their rites, exalting himself. Cyril, had lectured on the Christian mysteries, and yet was aware that the predicted anti-Christ would bring forth his own counterfeit wonders, signs, & works. Thus, he warned Christians to guard themselves against Satan's counterfeit mysteries: “Guard thyself then, O man; thou hast the signs of Antichrist; and remember them not only thyself, but impart them also freely to all.” Cyril warns them to be on their guard, least they should “...receive the false one as the True. For the mystery of iniquity doth already work.” He later reminds them that they had been shown some of the aspects of Satan’s counterfeit mysteries in order to recognize it: “Thou has received the tokens of the Deceiver who is to come; thou hast received the proofs of the true Christ, who shall openly come down from heaven. Flee therefore the one, the False one; and look for the other, the True.”
Gregory of Nyssa mentioned many things that were part the mysteries, or Christian ordinances, such as baptism, washing & anointing, garments, robes, the fig-tree leaves apron, and the ascension out of the spirit prison into paradise.
St. Ambrose (born 340 A.D. died A.D. 387), wrote about the Christian mysteries: Baptism, anointing, garments, renouncing against the devil, etc. In his reply to the Memorial of Symmachus, he charged that the heathens rites were counterfeiting the Cybele from the Almo. He objected to the heathen-pagans who wanted to erect an alter in the Senate house of the city of Rome, where the majority who meet there were Christians. He rejected to the swearing of oaths at these pagan-heathen altars, to obey laws & decrees.
A new convert to Christianity, Constantius of august memory, had not yet been initiated in the sacred Mysteries of the Christians and thought that he would “be polluted if he saw that altar.”# Thus, he didn’t want to see these pagan altars, & the mysteries of counterfeiting devils polluting the uninitiated, or those who hadn’t yet been through the sacred mysteries of the Christians.#
In later centuries of Christianity, the mysteries passed on into the hands of monks, priests, kings, and filtered down into Knight Orders. As time went by, different fragments were preserved, though in apostate forms, among the masonic Orders. (4)
CHRIST’S ORDER VRS SATAN’S ORDER
Alma, an ancient American prophet, 83 B.C., says this about Christ’s order, and prophesied about Christ’s world wide trek: “For I am called to speak after this manner, according to the holy order of God, which is in Christ Jesus; yea, I am commanded to stand and testify unto this people. . . this is the order after which I am called, yea, to preach. . . Yea, thus saith the Spirit: Repent, all ye ends of the earth, for the kingdom of heaven is soon at hand; yea, the Son of God cometh in his glory, in his might, majesty, power, and dominion. . . . Behold the glory of the King of all the earth; and also the King of heaven shall very soon shine forth among all the children of men.” (Alma 5:44, 49—50).
Christ’s second coming, in many ways, have the same elements as his first. His first appearing to other nations around the world, in which he descended in his resurrected glory and power, is also similar, according to prophecies, to his second coming. Before Christ comes again to show himself to the nations of the world, the scriptures warn that Satan would attempt to rage war against the Kingdom of God on earth. Just as he during the war in heaven, before his defeat, and fall from heaven, with his apostate angels. He would do this, knowing that his own wicked kingdom on earth would come to an end. For as Daniel had prophesied, the Lord will come again in his power and glory: “And there was given unto Him a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him: and His dominion is everlasting, which shall never pass away, and His kingdom shall not be destroyed.” The early Christian Lactantius, A.D. 260—330, after citing Daniel 7:13—14, made this comment that: “. . .Christ should twice come to the earth, once to announce to the nations the one God, then again to reign, why do they who did not believe in His first advent believe in the second?”
Further on he wrote how Christ’s hand were grasped by the Fathers’ in a rite of passage through the doors of the nations. He cites gain making reference to Isaiah 45:1—3, in the Septuagint. A passage you might recall, was cited by Tertullian, except Tertullian may have cited a different version for it reads that: “...the powers of kings will I burst asunder.” While Lactantius reads: “Thus saith the Lord God to my Lord Christ, whose right hand I have holden; I will subdue nations before Him, and will break the strength of kings. I will open before Him gates, and the cities shall not be closed.” He continues to scripturally illustrate that point so often seen in early to later Christian art works, that of Christ passing through broken down doors to enter different realms, especially the lower regions. But also, we might note again the picture that Lactantius is presenting. And that is, a Militant Christ who goes forth to reign over all Kings, nations, and areas of the world by shattering any and all doors that attempt to block his victory march throughout the world. Furthermore, he also wrote: “...to Him [Christ,] a kingdom, and glory, and dominion; and all people, tribes, and languages shall serve Him; and His dominion is everlasting, and that which shall never pass away, and His kingdom shall not be destroyed. And this is understood in two ways: that even now He has an everlasting dominion, when all nations and all languages adore His name, confess His majesty, follow His teaching, and imitate His goodness: He has power and glory, in that all tribes of the earth obey His precepts. And also, when He shall come again. . .He shall truly have the government of the whole earth: then, every evil having been removed from the affairs of men, a golden age. . . [will come. Yes, even] a time of righteousness and peace, will arise.”
To understand more about what interested Himmler and Hitler about the militant Knightly Orders of historic Christianity, we first need to consider the earlier Christian mysteries or rituals. The early Christian mysteries in later centuries became the foundations and rituals of the Christian Kings and Knight Orders. They also helped set the foundations for the coronation, or crowning ceremonies of later Christian kings. Eventually they became fragmented in the Knighting ceremonies of later Christian soldiers into different Orders of Knighthood. (5)
KNIGHT ORDERS & CHRISTIAN KINGS
During the 15th--16th century, the people in Europe were still under the powerful influences of the church. However, something started to happen to challenge age-old beliefs, traditions, and “truths” which had evolved throughout earlier centuries. Science was increasing and revolutionizing the way people perceived the world. It eventually would have extensive effects which would set the foundations for many things which we have in modern times. There followed an increase in inventions as scientific data increased, for each invention became the parent of other inventions. This revolutionized economics, politics, literature, painting, music, and the church despite how the church resisted it. They trampled its old traditions under the feet of progress as it marched forward toward the Reformation, the Age of Reason and the Industrial revolution.
In earlier centuries, vows or oaths, and the hand clasping rites of the Christian mysteries were preserved in the coronation., or crowning ceremonies of later Christian kings. Moreover, in the knighting of later Christians soldiers into different orders of Knighthood too. Another element which has its roots in the early Christian mysteries is the rite of anointing. During Charlemagne reign as the great king of all the Frankish realms during the 8th century, Knight Orders play an important part in giving the King the means to march against his enemies. Charlemagne is often depicted holding an orb in his left hand, while a sword is in his right. Other sources say that orbs are symbolic, among other things, of a king’s or emperor’s power to reign and rule. A sword, and the fact that he is depicted on a horse, suggests that he is a mighty campaigner who is marching forth to extend his empire. (6)
ORDERS AND OATHS OF CHRISTIAN KNIGHTS
In the rituals of the Knight Orders, many aspects of the earlier Christian mysteries were faternalized. To keep these militant Orders under their control, the Clergy caused their Knighted Princes to pass through ceremonies which included political-religious rites of ascension to the throne. Moreover, before a man would enter into an Order, he would fast, pray, and attend masses, make vows or oaths to protect the Church by fighting for his Lord and King. His Lord and King was considered to be God’s “chosen one,” this is why some art works show Christ or the hand of God handing down the crown to the King. Thus, as God’s representative on the earth, it was his divine right to rule. During the arming ceremony of a new Knight, he is clothed in new garments after a ritualistic bath. When a prince ascends to the throne, there is a coronation ceremony like unto the early Christian anointing rites. Barons, Lords, Earls and Knights would take part in rites of passage hand grips and tokens, and would perform oaths or vows to be loyal to the King. These rites are performed on down the line in each level in the political-religious pyramid. Thus, in times of war the King calls on his Barons-Lords or Earls to gather their armies of Knights to fight off invaders or settle conflicts and inner disputes through single combats between Campions. This sort of things was popularized in the pageantry of the Nazis’ “New Order.” However, the older methods of fighting was revolutionized with the inventions that followed the use of gunpowder.
When Charles the Great died there was no ruler strong enough to keep his great empire together. Europe now relapsed into a long period of violence and disorder out of which grew feudalism. His grandsons divided the empire into three sections which would eventually become three nations, France, Germany and Italy.
During Hitler’s reign, he sought to reunify the three nations in order to set up a unified New Order in Europe. Germanic Orders were also born out of the anti-religious and secular movements which Humanism helped create. This movement brought about the French revolution and atheistic communism through the influences of the Illuminati Order in Bavarian in 1776. Its founder, Adam Weishaupt was the product of atheistic humanized world views which had spread throughout Europe during the 15th— 18th centuries. By this time, Christendom’s mysteries were being faternalized even further in the rituals of freemasonry which Adam Weishaupt borrowed from in order to establish his own revolutionary new Order. Rites to Knighthood included prayers, ceremonial baths, being clothed in new garments as a symbol that he was to begin a new life. A snow white tunic was worn as a symbol of purity; then a red robe, symbolic of the blood he might be called upon to shed in defense of the oppressed. A black garment symbolized the mystery of death. His sword was blessed on the altar by a priest and he attended a mass to listen to a sermon on his duties and new life. He also took an oath to defend the Church, to be true to the king, and help women in distress. He was expected to defend the Church, and love Christ, for his weapons were consecrated to the cause of God. A Knight in higher rank then came forth to confer upon him the order of knighthood. Kneeling down, the young man, with clasped hands, vowed to uphold religion and chivalry. His shoulders were tapped lightly with his sword, as the lord pronounced over him the solemn words: “In the name of God, of St. Michael, and of St. George, I dub thee knight. Be valiant, fearless, and loyal.” And the young man rose a knight.”
Two military Orders were created-- as a results of the Crusades the Knight Templars (1119) to protect pilgrims and to wage war on infidels; and the Knight Hospitalers (1131) to aid the sick and the poor. Because these Orders grew wealthy and powerful, they were destroyed during the Middle Ages by kings who envied them and hungered for their wealth. Another order was the Cistercian Order of which St. Bernard was a member of.
There were several kinds of religious--militant orders among which were the crusading orders, such as the Knights Templars and the Teutonic Knights. While other Orders, such as the Benedictine monks, nuns, & friars, or mendicant orders, were not so militant, but were charitable Orders.
The friars at first had no fixed abodes but wandered from place to place, living on charity--hence called “mendicant” or “begging” orders. They preached to the common people. These orders came into prominence in the 13th century, and the best known were the Franciscans and the Dominicans. Most of the regular clergy took oaths of poverty, chastity, & obedience. The Teutonic Knights, who came to be centralized in Prussia and the Balkan lands which they helped to conquer and colonize. This Order was founded in 1198 by German knights in Jerusalem.
Knights were Christian soldiers and “chivalry was the Christianized profession of arms.”# Hitler, Himmler, Karl Marx, Lenin and other militant revolutionaries have borrow some aspects of these earlier militant Orders. The old militant themes of victory marches and banner bearing parades shows up in the two rival Orders the Nazis and Communists. (7)
THE RHINE RIVER VALLEY
After Charlemagne (Charles) died, A.D. 843, his three grandsons made division. One took the west which became France. Another took the east, which became Germany. The third took the south, Italy. A wedge of land running across the Alps and down the Rhine River Valley became known as the Rhine land. It was to also become a thorn in the relationship between France and Germany who disputed over it from that time ever since.
May 3, 1862, the apostle Orson Hyde prophesied during the civil war in America, that after the demon of war had raged, and done a lot of damage here in America, “he will remove his headquarters to the banks of the Rhine. The Rhine river is a prominent river in Germany, thus, the prophetic location: Germany, was foreseen and foretold to be the place out of which the demon of war would work. History testifies that secret combinations, and German Orders# in Germany, put the world through two World Wars, during the 20th century.
October 1973, General Conference, the Apostle, Ezra Taft Benson warned the world and the church about the calamities about to be poured our upon the earth. In Doctrine & Covenants 29:16, a great hailstorm will destroy the crops of the earth.
August 4, 1914 World War I began, involving Germany and other nations. Then World War II not too long after Adolf Hitler gained power in Germany. The occult masters or Hierarchy had, as one of their goals, to unify Europe.# They attempted to bring this about through one of their disciples Adolf Hitler, “using the Rhine River as a unifying factor” however they failed in this attempt.
October 24, 1857, Elder Orson F. Whitney wrote a prophetic letter to the nation of Great Britain in which he warned them that if they did not repent and unite themselves with God’s kingdom, among other tragic things that would happen, “...your cities shall be ravaged, burned, and made desolate...” Even their Lords and Nobles, would be effected by the destruction which would come upon them.
December 29, 1940, Germans planes continued to bomb Great Britains cities, causing great fires to burn throughout their cities. There were about 1500 fires in or around London, other cities were burned and made desolate by fires. Even the palace was damaged, and the Lords, Nobles, and Royalty were effected by these events.
After Germany lost World War I, Adolf Hitler, who had fought in this first World War, gained power in Germany. In March, 1936, German troops marched into the Rhineland, a region that had been demilitarized by the victorious French during the Versailles Treaty. The French and English didn’t counter this move because their leaders wanted to avoid another war. However, as Hitler continued to build up his arm forces, and then started to invade different countries, thus out of the Rhineland region came another World War, as the New Order sought to extend its boarders throughout Europe. The Round Table, a secret society which seek to establish a New World Order, and do away with the U.S. Constitution. This group in England and its sister branch in America, were “influential in seeing that Hitler was not stopped in Austria, the Rhineland, or Sudetenland—and thereby was largely responsible for precipitating the holocaust.”
Out of Germany came another Order, this one was of an atheistic nature and later became known as communism. These two conspiratorial Orders, though they have made pacts with each other at times, they have broken their pacts and have bitterly fought with each other at times as rival Orders seeking to dominate the whole world. (8)
WHAT WAS THE NEW ORDER HITLER ATTEMPTED TO
ESTABLISH IN EUROPE & THROUGHOUT THE WORLD?
ESTABLISH IN EUROPE & THROUGHOUT THE WORLD?
In his youth, Adolf Hitler was impressed with the legendary hero Knight Parsifal. Legends and traditions about Knight Orders and their rituals, also had some influences in Hilter’s & Himmler’s New Order of the Nazis.
Hitler and Himmler created their own Germanic versions of Knightly Orders that they drew symbols, rites, oaths, and militant conquest concepts from. Also influenced by occult rituals, the recreation of Knightly orders included quests for collecting ancient relics which were believed to have magical militant powers. One relic which was sought after is a Lance which traditions claimed had been used by the Roman soldier who wounded Christ’s side. This lance, the so-called Holy Lance of Longinus, is believed by many to have magical powers, and that who ever obtained it would “rule the world.” This may be the main reason why Hitler sought to obtain this relic,# as did others.
Number art works show Christ resting his foot, or standing on the doors of hell which have fallen on the devil. We also see the cross-banner as he ascends into heaven, and as he marches forth into all nations of the earth. Christ is the reigning King of Kings, unconquered Son, and the inspiration for the Christian Knights who also carry this same type of cross banner as they go marching onto the battle field. The banner-cross symbol was one of the types of banners which Hitler used as part of his ceremonial gatherings too. Thus, the Nazis brought back the old “march forth and conquer” symbolism behind their own versions of the banner-cross flags that they used. This symbol can be found on the patches on their uniforms too.
Hitler’s New Order became part of the Axis Powers, in which Italy, Japan and Germany came together in 1936 in Berlin to draw up the “Axis Pact, the blue print of the New Order.” In this New Order pact they divided up the world into three parts: Japan would get the Orient; Italy, the Mediterranean; while to Germany would go the rest of the world. Hilter’s New Order in Europe had been derived, in part, from the occult teachings and works of Madame Helena Petrovna Blavatsky (1831-1891). Her works: Isis Unveiled, and The Secret Doctrine were accepted by many German mystics and occultists involved in German Orders, before and during World Wars One and Two.
During her travels into the Orient she said she was initiated in Tibet into a secret mysteries, which must have been corrupted and in an apostate form by that time. She was shown an ancient occult text, and learned the meanings of seven symbols, one of which was the swastika. Though she helped to popularize this symbol in Germany, it has a history of being an anti-Semitic symbol, for example it is seen in an illuminated manuscript from the 11th century. (9)
HITLER’S NEW ORDER INSPIRED BY EARLIER KNIGHT ORDERS
The occult militant writings of the Jorg Lanz von Liebenfels, his racialist, and occult Ariosophical movement, the esoteric Order of New Templars, influenced Hitler’s world views. His Ostara impressed and influenced Hitler, along with other anti-Semitic publications which spread the Order’s racial-occult world views and ideas throughout Germany. These publications, and other writings, and different operas Hitler watched during his youth helped to shape his racist’s ideas and fantasies about Knights, and their quest for the holy grail of pure racial blood.
Hitler’s New Order, though similar in some ways, it is also very different and a rival to the Communist Order. However, at times both these revolutionary Orders have blended and made pacts with each other at times, though they have fought with each other too. Out of German Orders grew this New Order that has its roots in militant revolutionary Germanic Knight Orders, secret societies, Templar Orders; Germanic lodges of Freemasonry, and Occult Orders.
To say that the New World Order isn’t any thing to worry about is to forget history, and that there were two world wars during this century. Wars which became more barbaric as modern inventions were put into the hands of people willing to follow mass-murderers under the banners of occult Orders. History has testified that when tyrants gains power, it takes a lot of blood to overthrow them. Therefore, am I saying that President Bush was a tyrant because he speaks of a New World Order? No, that is not what I am saying. I am only pointing out how he was willing to use the United Nations to experiment with power, and modern weaponry in order to police the world of little tyrants who sought to abuse their own positions of power. The documentary The Panama Deception shows how Bush’s “police force” in Panama used experimental weaponry which also shows up in the Persian Gulf War too.
Hitler was captivated by the concept of a New World Order, and attempted to establish a New World Order. Adolf Hitler said: “National socialism will use its own revolution for the establishment of a New World Order. National socialism is more than a religion; it is the will to create supermen. We are barbarians and barbarians we wish to remain. It is we who will rejuvenate the world. The present world is near its end. Our only task is to sack it. He who has seen in National Socialism only a political movement, has seen nothing.”
Now, years, after the old documentaries captured Hitler on film speaking of the New Order he said would last thousand years. We now have world leaders speaking openly about a New World Order. If, however, under this coming New World Order another tyrant like Hitler is meant to reign, and if he or she will have at their finger tips the use of modern inventions and weaponry, then the humanity in this world will become an endangered species.
Moreover, many Germanic Orders were also born out of the rejection of religion, such as the Atheistic Order which became Communism. The New World Order is a continuation of those secret plans and occult teachings which helped forge the different Germanic orders which gave birth to revolutionary movements still at work today. (10)
WHAT IS THE NEW WORLD ORDER?
The New World Order is a new militant Order derived from earlier ideas, rituals, and militant orders of Christian Knights and Kings.# Some authors have claimed that its members borrowed and used a blend of the rituals from Knighthood Orders, Freemasonry Orders, the Illuminati Order, and occult Orders.# The revolutionary plans to establish a World Order and government have lived on in later generations. Thus, the followers of these plans derive their secret plots from the earlier secret Orders. They hope to continue this earlier quest for global government until they accomplish the establishment of a militant New World Order. Under this Order the United State Constitution and national sovereignty would be voided out. (11)
WAKE UP WORLD!
A WORLD WIDE WICKED WEB OF SECRET SOCIETIES
WANTS TO DESTROY YOUR FREEDOM!
A WORLD WIDE WICKED WEB OF SECRET SOCIETIES
WANTS TO DESTROY YOUR FREEDOM!
During the April 1967 General Conference, Elder Robert L. Simpson notes that: “Conspiring men have formed secret combinations all through the ages to promote wickedness and evil.” He goes to point out how that not too long after Christ’s advent on the American continent, there was a group of people who "did enter into a covenant one with another, yea, even into that covenant which was given by them of old, which covenant was given and administered by the devil, to combine against all righteousness. Therefore they did combine against the people of the Lord, and enter into a covenant to destroy them." (3 Nephi 6:28 29).
The Book of Mormon warns that “...there are also secret combinations, even as in the times of old, according to the combinations of the devil, for he is the foundation of all these things; yea, the foundation of murder, and works of darkness...” (2 Nephi 26:22).
Ezra Taft Benson said that Moroni pleaded with the gentile nations of the last days to awake to the threats and plots of international secret societies. “He foresaw the rise of a great world wide secret combination among the gentiles which " . . . seeketh to overthrow the freedom of all lands, nations, and countries; . . ." (Ether 8:25).# He also warned each gentile nation to purge itself of “this gigantic criminal conspiracy which would seek to rule the world.”
Mormon saw the results of this, and how that it brought about the down fall of the Jaredite nation and the Nephite nation. He also saw how that secret combinations would threaten the freedom of the world. His son, Moroni also knew this too, for he warned:
"Wherefore, O ye Gentiles, it is wisdom in God that these things should be shown unto you, that thereby ye may repent of your sins, and suffer not that these murderous combinations shall get above you, which are built up to get power and gain and the work, yea, even the work of destruction come upon you, yea, even the sword of the justice of the Eternal God shall fall upon you, to your overthrow and destruction if ye shall suffer these things to be. Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you; or wo be unto it, because of the blood of them who have been slain; for they cry from the dust for vengeance upon it, and also upon those who built it up. For it cometh to pass that whoso buildeth it up seeketh to overthrow the freedom of all lands, nations, and countries; and it bringeth to pass the destruction of all people, for it is built up by the devil, who is the father of all lies." (Ether 8:23 -25). (12)
WAKING UP THE CHURCHES & THE WORLD
TO THE REAL DANGERS OF SECRET COMBINATIONS
TO THE REAL DANGERS OF SECRET COMBINATIONS
During the October 1967 General Conference of The Church of Jesus Christ of Latter-day Saints, the apostle, Ezra Taft Benson, suggested, among other things that we need to “Awaken citizens to know the menace” of international communism. This is also what the ancient Book of Mormon prophet said too: “Wherefore, the Lord commandeth you, when ye shall see these things come among you that ye shall awake to a sense of your awful situation, because of this secret combination which shall be among you...” To awaken seems to suggest that we have fallen asleep to the dangers around us. Moreover, it also seems to suggest that many have either ignored, closed their eyes, or don’t want to take the time to become informed about these signs of the times which become more and more visible, as time goes by. Thus, when we see these things coming among the nations, it is time to wake up and do something about it by repenting and first becoming informed on what their game plan is. Thus, Benson suggests that we need “...a vast awakening of the American people as to the true nature of the Communist blueprint for revolution.”
To help get informed on what international secret combinations are doing, Ezra Taft Benson, & the prophet David O Mckay have suggested that we read the follow books:
1. The Book of Mormon.
2. Gary Allen, (1971 & 1972), None Dare Call It Conspiracy.
3. Gary Allen, introduction by W. Cleon Skousen Communist Revolution in the Streets.
4. W. Cleon Skousen, The Naked Communist (1958, 1960, & 1961).
5. Jerreld L. Newquist, Prophets, Principles And National Survival.
During the April 1957, General Conference, ElRay L. Christiansen, Assistant to the Council of the Twelve, cites from Woodrow Wilson, who said that: “...civilization will destroy itself by its own sinfulness, unless decent people rise up and demand that people and nations live by the Golden Rule.” (13)
A WITNESS AND WARNING FROM THE WATCHMEN
During a General Conference talk, October 1974, N. Eldon Tanner, First Counselor in the First Presidency, said: It’s hard to understand why so many people accept facts as recorded by secular historians, but will then refuse to accept ecclesiastical history as recorded in scripture by men who’s characters are beyond reproach. “And even refused to believe as having come from the Lord, prophecies that have been fulfilled and verified by secular history.”
On April 9, 1882, the third prophet of The Church of Jesus Christ of Latter-Day Saints, President John Taylor, prophesied: “...We shall not have recourse to the dynamite of the Russian nihilists, the secret plans and machinations of the communists... nor any other secret or illegal combination; but we will expect to possess and maintain our rights, but to obtain them in a legal, peaceful, and constitutional manner. . . . Already the monarchs of the earth are trembling from conspiracies among their own people.... and the spirit of insubordination, misrule, lynching, and mobocracy of every kind is beginning to ride rampant through the land. Already combinations are being entered into which are very ominous for the future prosperity, welfare, and happiness of this great republic.”
1883, after communist conspirator Karl Marx’s died, his theories were further put into force in 1884 with the rise of the Fabian Society in England and Lenin’s Bolshevik movement. The Fabian Society had as their goal to establish the same “classless, godless, socialistic one-world society envisioned by Marx.” Furthermore, the Fabians believed that their “intellectual revolutionaries” would gain power and influence in the official and unofficial opinion-making and power-wielding agencies of the world, and would eventually establish a “socialistic, one-world order.”
1908, the Irish author, playwright, and communist, George Bernard Shaw, wrote in the preface of Fabian Essays, that their goal is to turn their people towards becoming Socialists. In his Intelligent Woman’s Guide to Socialism, he explains “...what life would be like once the new order was established.... [Among other things] “You would be forcibly fed, clothed, lodged, taught, and employed whether you liked it or not.” This certainly sounds like Satan’s plan of force to be enforced here under this New Order.
1936, the first presidency of The Church of Jesus Christ of Latter-day Saints, warned that the socialistic communist conspiracy is "treasonable to our free institutions."# "We call upon all Church members completely to eschew communism. The safety of our divinely inspired constitutional government and the welfare of our Church imperatively demand that communism shall have no place in America"
The prophet David O. McKay warned: “Communism is anti Christ.”
In September 1950, Joseph F. Merrill, Of the Council of the Twelve Apostles: “If uncontrolled, the selfishness of men in power will lead to the deadliest war this world has ever known.”
October, 1967 General Conference, the apostle Ezra Taft Benson cites from the prophet David O. McKay, who warned that communism is the “...greatest satanical threat to peace, prosperity, and the spread of God's work among men that exists on the face of the earth."
October 1972, General Conference, Marion G. Romney, the second Counselor in the First Presidency, prophetically warned how that what Joseph Smith had prophesied, more than a 140 years ago, was being fulfilled. He prophesied: “...If men a nations continue on their present course, great tribulations will come upon us. There shall be more wars and rumors of wars. There shall be earthquakes also in divers places, and many other desolations. The whole earth will be in commotion.”
October 6, 1979, during the Saturday morning session of General Conference, the Apostle Mark E. Petersen warned that the desolation which came upon ancient nations could come upon this nation and the world. “Are we in the same category as those ancients? Does our modern world accept or reject Jesus Christ? And if we reject him, does the prospect of desolation concern us?” (14)
THE WHOLE GOVERNMENT BECOMES A MOB
The prophet Joseph Smith, according to Brigham Young, prophesied that mobs would increase in the United States government. “Mobs will not decrease but will increase until the whole government becomes a mob...” Eventually, he says, it will be States, cities, neighborhoods, and religionists, and so on, all against each other.
By 1954 on, James Burnham points out how the communist underground had successfully infiltrated numerous U.S. government positions, and that one of their aims is to “infiltrate every region and level of society.” He also points out how that communist revolutionist Lenin said in What Is To Be Done?, that one of the basic aims and tactics is that revolutionists must “go among all classes of the populations, must despatch units of their army in all directions.” They planned to have their own people everywhere among all social strata, and all positions. Burnham shows how webs were spun over and throughout the U.S. government as communist spies set up nets works and cells in key positions throughout the government. Though some of these networks were exposed, there still were an undetermined amount of communist networks which continued to work with in numerous areas of the government. He also tells us how that communists would hire communists into key positions of power. In this way they were able to gain a foot hold, and have considerable influence in policy making decisions. Plus, the treasury and flow of money, secret weapons projects, military positions, secret documents, intelligence, security, communications, mass media, science, education, weapon manufacturing, and so on.
Benson also notes how modern communism is amazingly similar to the secret societies which brought about the down fall of ancient American governments and civilizations. For the Gadiantons were “a secret political party which operated as a murder cult. Its object was to infiltrate legitimate government, plant its officers in high places, and then seize power and live off the spoils appropriated from the people.” Benson also reminds us that the modern prophets had added their own warnings about “...these internal threats in our midst that our greatest threat from socialistic communism lies within our country.”
In October 1967, Ezra Taft Benson warned how communists agents and sympathizers had infiltrated key government positions in communications media, mass organizations, labor unions, & civil rights groups. There they demand the governmental powers should be increased in order to solve civil rights problems, etc. In fact, the communist objective is to increase total governmental power and control over as much as they can. They seek to reach this goal through mass pressures for presidential decrees, court orders, & legislation.
October 4, 1969, during the Saturday morning session of General Conference, the Apostle, Ezra Taft Benson again warned that communist propagandist spies and saboteurs had infiltrated every branch of our federal government, economy, and have communized Cuba.
During the Welfare session, Saturday, March 31, 1979, the Apostle Bruce R. McConkie prophesied that: “Bands of Gadianton robbers will infest every nation, immorality and murder and crime will increase, and it will seem as though every man’s hand is against his brother.” (15)
AN INTERNATIONAL WEB OF SECRET SOCIETIES
SEEKS TO REPLACE THE UNITED STATES’ CONSTITUTION
WITH A WORLD CONSTITUTION
SEEKS TO REPLACE THE UNITED STATES’ CONSTITUTION
WITH A WORLD CONSTITUTION
Modern prophets have warned that there would be those who would seek to destroy the United States constitution. On July 19, 1840, the Prophet Joseph Smith prophesied that there would come a time when the United States will be on the verge of crumbling to pieces, and tumbling to the ground. However, at this critical point in time “when the Constitution is on the brink of ruin,” the Latter-day Saints will step forward to “bear the Constitution away from the very verge of destruction.”
Wednesday, June 19, 1844, Mosiah Lyman Hancock wrote down a prophecy made by the prophet Joseph Smith during his final speech to the Nauvoo Legion. He warned that the time would come when our “liberty hangs by a hair”.
The second Prophet of the Church, Brigham Young repeated the prophecy made by Joseph Smith concerning how the destiny of the United States would “hang upon a single thread.” And that at that critical moment, this people will step forth and save it from the threatened destruction.
Brigham Young, again repeats this prophecy on another occasion, for he said that “...when the Constitution of the United States hangs, as it were, upon a single thread, they will have to call for the “Mormon” Elders to save it from utter destruction; and they will step forth and do it.”
Daniel Webster, in prophetic language before the New York Historical Society on February 22, 1852 said that “...if we and our posterity reject religious instruction and authority, violate the rules of eternal justice, trifle with the injunctions of morality, and recklessly destroy the political constitution which holds us together, no one can tell how sudden a catastrophe may overwhelm us, that shall bury all our glory in profound obscurity.”
1913, President of the United States, Woodrow Wilson acknowledged the fact that: “. . . Some of the biggest men in the United States, in the field of commerce and manufacture . . . know that there is a power somewhere so organized, so subtle, so watchful, so interlocked, so complete, so pervasive, that they had better not speak above their breath when they speak in condemnation of it.” Wilson’s top advisor, Edward Mandell House, believed that the Constitution needed to be “altered,” and “modified” for, says Arthur D. Howden Smith, House believed that it was “throughly outdated; that the country would be better off if the Constitution could be scrapped and rewritten.”
In May 1942, the Prophet Heber J. Grant, and his counselors J. Reuben Clark, Jr., & David O. McKay warned about “the increasing threat to our constitution caused by revolutionists...”
President David O. McKay said: "...Latter day Saints should have nothing to do with the secret combinations and groups antagonistic to the constitutional law of the land...” He also said: "No greater immediate responsibility rests upon members of the Church, upon all citizens of this Republic and of neighboring Republics than to protect the freedom vouchsafed by the Constitution of the United States."
During the October 7, 1961 General Conference, Ezra Taft Benson repeated the warnings of the prophets concerning the evil international plots and conspiracy behind communism. And how that the prophet Joseph Smith had warned that there would be those who would seek to destroy the Constitution, and that it would “hang, as it were, by a thread, and at that time this people will step forth and save it from the threatened destruction.”
The Apostle, Ezra Taft Benson, April 1965, in his General Conference talk, Warnings of Threats to Freedom: He says that one of the lies the devil tells the saints is: "Don't do anything in the fight for freedom until the Church sets up its own specific program to save the Constitution." Benson: “...Maybe the Lord will never set up a specific church program for the purpose of saving the Constitution.... The Prophet Joseph Smith declared it will be the elders of Israel who will step forward to help save the Constitution, not the Church.... The longer we wait, the heavier the chains, the deeper the blood, the more the persecution and the less we can carry out our God given mandate and world wide mission. The war in heaven is raging on earth today. Are you being neutralized in the battle?”
October, 1967 General Conference, the apostle Ezra Taft Benson, cites from the prophet David O. McKay, who said that: “...this Church should be more united... in upholding and defending the Constitution of the United States".
During the October 1970, General Conference, Sterling W. Sill, an Assistant to the Council of the Twelve Apostles, said that we have in our Doctrine and Covenants 101:77—80, a revelation from the Lord that says that he “raised up wise men to establish the Constitution of this land, and he requires that it be maintained for the protection of all flesh...” (16)
DISARMING AMERICA AND THE WORLD
NEW WORLD ORDER, EARLY CHRISTIAN ORDERS, MASONS & MORMONS (Part 3)
NEW WORLD ORDER, EARLY CHRISTIAN ORDERS, MASONS & MORMONS (Part 3)
Some people believe that the clash between communism and freedom could be avoided through disarmament agreements. Benson said that if we were to abolish our military strength and adopt an unenforceable contract as a substitute to protect us. This would go down in history as the greatest mistake that free men could make in a time of peril.
During the Vietnam war, Ezra Taft Benson warned that The United Nations was founded by communist agents seeking to disarm all countries in order to reduce their abilities to defend themselves. While this is being done, they also planned to progressively build up their own armed militant police force in order to police the coming One World Government they seek to establish.
1971 & 1972, a book which Ezra Taft Benson wished every citizen of every country in the free world, and every slave behind the Iron Curtain would read is: Gary Allen’s None Dare Call It Conspiracy.# In this book, Allen shows how a secret society established The United Nations in order to establish a “New World Order.” An Order which is progressively seeking ways to disarm the world of its ability to defend itself, while at the same time building up its military forces and arms in order to police the world when the New World Order comes into complete power.
A Christian minister, Chuck Smith, also warned against the New World Order which seeks to disarm the world, while building up its own stock of weaponry for a “world police force.”
What happens to nations who have been disarmed before military forces come into to gain control? Gary Allen warned in 1971, that one of the communists’ goals is to take away Americas’ abilities to defend itself. For if a nations’ citizenry is armed with weapons, this is a “major roadblock to a totalitarian takeover of the United States.” And any other nation. Thus, he warns that one of the many sign post warnings that we are further down the road towards slavery is the “Abolition of private ownership of hand guns.”
The frightening truth is that while satanic, and other secret societies are stockpiling huge weapon supplies. The international secret combination seeks to disarm America and the world. The Apostle, Ezra Taft Benson tells us what happened to a country which had been disarmed. At the time of the Hungarian revolution, October 23, 1956, freedom fighters, with their bare hands, and stones attempted to resist a well equipped communist military force who came at them with bullets, tanks, and artillery. He also notes the tactics that communist use: “Every strategem is used— trade, war, revolution, violence, hate, detente, and immorality — to accomplish its purposes.”
Anthony Jay Hillder and Terry Cook, during a radio show, claimed that while the propaganda outlets of The New World Order preach against guns, they are also striking matches and fanning the fires of a problem they helped fuel. For while they are saying things like: ‘look at all the horrific deaths that guns are causing on the streets of our cities! It’s time that we eliminate guns all together.’ They are also behind getting the guns into the hands of the street gangs too. Thus, as the blood and carnage on the streets increases as young kids, and street gangs obtain all types of guns and weaponry to make war with each other and the police. The New World Order, media outlets are conditioning people to give up their rights to bear arms by attempting to convince the masses that the only way we can put an end to the carnage is to increase gun control, band guns, and eventually abolish them. Plus, demand martial law to bring some kind of order to our streets.# In 1938, the Gun Leftist Nazi Germany Legislation is said to be identical to the 1968 gun legislation passed by the United States Congress.
Remember what D. Z. Manuilsky said in his “Political Warfare” Lecture, Lenin School, that after they have put us to sleep with peace movements, and as soon as our guard is down, they would smash us with their “clenched fist.”
Oct. 31, 1991, “To the Soviets, disarmament treaties are a way to get the West to disarm, without having to disarm themselves. While negotiating, the Soviets moved 70,085 pieces of heavy military equipment, (which would have been destroyed by treaty) to huge shelters across the Urals. They have reneged on verification procedures.” (17)
WHY FOOD STORAGE? ECONOMIC SYSTEM THREATENED
On March 18, 1954, David O. McKay warned that the Communists’ “...avowed purpose is to destroy belief in God and free enterprise.... The fostering of full economic freedom lies at the base of our liberties. Only in perpetuating economic freedom can our social, political, and religious liberties be preserved."
A Progressive Income Tax, A World Tax, & Our Taxes Being Used Against US
Alan Stang points out how that President Woodrow Wilson’s top advisor Edward Mandell House’s Communistic hopes for a One World Government were presented in his novel he had published in the autumn of 1912, entitled: Philip Dru: Administrator: A Story of Tomorrow. In it is the same type of tax plan as in Karl Marx’s Communist Manifesto, for it called for all kinds of progressive taxes, such as “an inheritance tax clause, graduated at the same rate as in the income tax. . .” One World Government Conspirators and International Bankers, such as “The Schiffs, the Warburgs, the Kahns, the Rockefellers, the Morgans put their faith in House. . .” Perhaps because they knew that, as Kings, they would be the ones to spend the taxes. The One World Government, in some cases in House’s book, was called “the world-wide social structure.” (18)
WHAT IF CONSPIRATORS SABOTAGE UTILITIES?
During the October 4, 1980, Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson asks this chilling question: What might happen in your community or nation “...if transportation were paralyzed or if we had a war or depression? How would you and your neighbors obtain food?” Benson then asks how long might the corner grocery store, and the supermarket be able to sustain the needs of the community? Furthermore, he notes that we have become so accustomed to going to the stores to obtain what we need, that ought to learn more about producing our own. The point he seems to be suggesting is that if we have learned how to grow our own food, not only will this teach us self-reliance, but it will save money too. He also encourages us to store away a year supply of food against the days of food shortages, and tribulations. Moreover, he asks us to wake up to the prophetic reality that those things which could cause food shortages, etc., could happen here in America, as it happened in war torn Europe: “Too often we bask in our comfortable complacency and rationalize that the ravages of war, economic disaster, famine, and earthquake cannot happen here.” He points out that those who do this are not acquainted with the revelations of our Lord, or they don’t believe them. Those who don’t believe that calamities will come, and don’t prepare, are deceived, and will regret the day that they didn’t believe and act accordingly.# From the time of his talk on into 1998, and with different natural disasters taking their toll on this, and other nations of the world; one can’t help but see the soundness, and benefits of these earlier prophetic warnings and advice.
October, 1967, Ezra Taft Benson further speculated about other ways in which utilities and food supplies could be drained. He asks us to consider what might happen during a timed attack by militant cells of communist guerrillas already spread throughout America. A large attack would coincide, if possible, with “large scale sabotage a water supplies, power grids, main rail road and highway arteries, communication centers, and government buildings.” He also said that they would cause fires all, and that there would be looting, lack of police protection, and lack of water to drink, of electrical refrigeration, transportation, communication, such as radio or TV. Thus, the public will panic and lock its doors while communist sells, led and fully disciplined guerrilla bands, will seek to capture the power centers of each community.
October 4, 1980, during the Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson, again warns that each member of the church needs to learn to be more self-reliant, and not expect that the Church or the government should always bail them out after they have foolishly squandered their resources. Moreover, he warns that: “We do know that the Lord has decreed global calamities for the future and has warned and forewarned us to be prepared.” (19)
THE NEW WORLD ORDER SEEKS TO CONTROL
FOOD PRODUCTION, SUPPLIES, AND DISTRIBUTION
FOOD PRODUCTION, SUPPLIES, AND DISTRIBUTION
1976, Gary Allen warned that those who seek to establish the New World Order, also seek to control the people by controlling the world’s food supplies, manufacturing, and distribution. During the Nixon Administration, Henry Kissinger a puppet member of the Council of Foreign Relations =CFR, has declared that one of his goals is “to create a “New World Order.” Paul Scott, notes Allen, says that Kissinger beliefs, according to his aides, that “by controlling food, one can control people, and by controlling energy, especially oil, one can control nations and their financial systems.” Further on Allen warns that the Rockefeller gang through their agents like Kissinger, seek to get around national sovereignty by controlling food. CFR’s Richard Gardner hopes that nations will surrender their national sovereignty because they will have to come to the “world government” whom they have come to depend on for food, etc. Thus, Allen warns that: “One of the most obvious back-door approaches to World Order is through the control of food. They ploy is to establish a World Food Bank...” Other men in high political positions have been pushing for the establishment of an a World Food Bank, some of which includes many CFR members. President Jerry Ford, according to Paul Scott, has put his stamp of approval on Kissinger’s push towards the coming New World Order. “By calling for the development of a global strategy and policy for food and oil within the structure of the United Nations, the President clearly signaled his acceptance of the “new international order” being sought by Kissinger.”
After they gain control over as much of the food, transportation, and distribution corporations as possible, they will then be able to stage “food shortages” and rig price controls, and increase the peoples’ dependance upon their outlets to supply food. At the same time, communist countries are not only stock piling arms, but also food too, such as U.S. made grains.# Thus, while the U.S. reserves of food and feed grain have been, and still are being depleted in order to build up communist food supplies. The U.S. tax payer gets stuck with the bill for all this.
June 12, 1998, Friday, during a radio interview on “K-talk,” KTKK, 630 AM Radio, Salt Lake City, Utah. A woman, who has done research into world economics, gave this warning. She said that for the last 15 to 20 years or so, there has been “an intense push around the world to have this globalized economy, which has been against the sovereign interests of nations and peoples. So you have “free trade” which has really been “raped trade.” Those who seeking for a global economic system are getting involved in food chains, food production, oil, transportation, the stock market, water supplies, and many other things. Further on she went on to point out that “...we have become Food import dependant in many ways because of this 15 or 20 years of rigged free trade.” She also says that there is this view by a faction in London which says that the world is breaking down financially, and financial systems are going to blow their tops, but we will be at the top of the heap. She also mentions a book that came out of London by Lord William Read Smog, How to Make Money off Blood in the Streets. This book brings out this view held by this faction in which they say that they will own the water supplies, meat supplies, the grain, the medicines, the iron, & the steel, etc. She also warned that the One World Economists behind getting a ONE WORLD TRADE ORGANIZATION going, are also behind big merging deals. For they’re merging food corporations together, and are buying up food supplies, and productions “...in preparation for the kind of break down and boarder less world... [in which nations will have] no national sovereignty.” And where they will be able to control basic food supplies and distributions, such as wheat and beef. These people are connected with people like George Bush, who has said publically, that they are seeking to establish a New World Order.
For example, the Apostle Bruce R. McConkie warned, during the April 1979 conference, that even though we live in a moment of peace and prosperity: “Great trials lie ahead.” He goes on to give us a contrast of what we might expect. The past trials were but a foretaste of what is yet to be. In order to understand this prophecy, we must understand what has happened in history. In the case with food shortages and famines of the past; one of the things which helped caused famine type of conditions was this: Greedy super-rich power hungry men in High Political and High International Banking Positions, were able to manipulate price controls, and create run away inflations.
The Apostle Ezra Taft Benson described what happened in war torn Germany, after World War I. During December 1923, when he went over to Germany, prices had been inflated so high that his first German breakfast cost him “six billion marks— then about fifteen cents in American money.” If the New International Order and new inflation makers, were to pull the same things that the inflation makers did back in the 1910's—30's They could cause the same types of run away inflation on food prices, while at the same time controlling the food supplies & stock piles. If and when this should ever happen, there would arise even worse situations than that which happened in Germany, and America.# Then add to this the fact that the Lord has warned that there would be hail storms which would destroy the crops of the earth, and other natural disasters.# And then add to this what might happen in the cities around the country if the trucking system was shut down.
As the prophet Spencer W. Kimball warned, during the October 1974 General Conference: “Should the trucks fail to fill the shelves at the stores, many would go hungry.” And then during the April 1977 General Conference, he warned: “‘Your highways shall be desolate.’ Can you think how the highways could be made desolate? Well, [this could happen] when fuel and power are limited, when there is none to use, when men will walk instead of ride.” Plus, if the truckers couldn’t make their deliveries, but were pulled out of their trucks and beaten by mobs, like what happened to some of them during the L.A. riots.# And if what was prophesied by the apostle Orson Pratt, March 9, 1879, were to come true; that the farmers of which we rely upon to grow food for the masses: “...will leave their farms and they will flee before the ravaging armies from place to place...” All these elements could all add up to a very urgent need for having a back up plan, a survival plan & system. Plus, as the Lord has foretold through his prophets and apostles, even a year’s supply of food, etc.
H. Verlan Andersen points out what would happen if these types of things were to happen to cause the food and fuel supplies to be halted: “...famine could and would stalk the land within a matter of weeks if violence interrupted the operation of this highly interdependent system of food production and distribution ...food markets would [be] empty within hours and people would be left to their own devices to provide themselves with sustenance.” (20)
CONSPIRATORS HAVE INFILTRATED THE CHURCHES
In New Testament times, John warns the church that “anti-Christs” had infiltrated the church. “Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: And every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that spirit of anti- Christ, whereof ye have heard that it should come; and even now already is it in the world.” (1 John 4:1—3; 2 John 7).
“Little children, it is the last time: and as ye have heard that antichirsts shall come, even now are there many antichrists; whereby we know that it is the last time. They went out from us, but they were not of us; for if they had been of us, they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us. But ye have an unction from the Holy One, and ye know all thing.... Who is a liar but he that denieth that Jesus is the Christ? He is antichrist, that denieth the Father and the Son.... But the anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him.” (1 John 2:18—20, 22, 27). If anti-Christs were infiltrating the early Church and counterfeiting different Church rituals, such as anointings; it comes as no surprise that anti-Christs would infiltrate the restored church, and other modern Christian church.
May 1949, President J. Reuben Clark, Jr., warned that "the ravening wolves are amongst us from our own membership and they, more than any others, are clothed in sheep's clothing, because they wear the habiliments of the Priesthood.... We should be careful of them."
James Burnham notes that communist have infiltrated every aspect of society, including churches.
Alan Stang warned that John Foster Dulles, Secretary of State 1953 to 1959, “was a leader in the Communist scheme to infiltrate the clergy and to use religion; in the Communist scheme to revoke our Bill of Rights and substitute the phony Soviet “constitution;” and . . . to deliver China to Mao Tse-tung and Cuba to Castro.”
October 1967, Elder Ezra Taft Benson warned that there are some, even “...within the Church today who, with their worldly wisdom, are leading some of our members astray.”
October 4, 1969, during the Saturday morning session of General Conference, the Apostle, Ezra Taft Benson warned that one of communists’ targets are churches. After infiltrating them, they seek to spread their propaganda.
October 1970, General Conference, during Harold B. Lee, talk Uphold the Hands of the President of the Church, he warned the saints: “...We have some tight places to go before the Lord is through with this church and the world in this dispensation, which is the last dispensation, which shall usher in the coming of the Lord. The gospel was restored to prepare a people ready to receive him. The power of Satan will increase; we see it in evidence on every hand. There will be inroads within the Church. There will be, as President Tanner has said, "Hypocrites, those professing, but secretly are full of dead men's bones. We will see those who profess membership but secretly are plotting and trying to lead people not to follow the leadership that the Lord has set up to preside in this church.”
Nicaragua, a country in Central America, a Catholic man testified how the communist took over. At first there was a dictatorship and them propaganda leaked in. In a matter of time this secret world wide combination ate at the heart of the government. A communistic leader was cleverly put into place. The priests were pressured & communists started to crush the religious foundation & turned the people away from religion. They started teaching an anti-Christ, anti-God propaganda in the churches, & the priest would not be permitted to dwell on god & thus they destroyed their believes, or tried to. Then came war & misery as the street fighting & riots turned into intense combat. Bombings, murders & destruction. He said he got out & wants to join the army here in America to fight against communism. (21)
GADIANTON ROBBERS FILL
THE JUDGMENT SEATS IN MANY NATIONS
THE JUDGMENT SEATS IN MANY NATIONS
In the ancient Americas, Gadianton was a wicked man who was influenced by Satan to establish a secret combination to overthrow the government and spread wickedness. He formed a band of followers who sought to infiltrate governmental positions, and positions of authority such as the Judgment seats. As his band grew, they murdered different people in high positions in government, and sought to put their own people in their place. Eventually, this band grew and became a threat to national security because of how they sought to gain more power through murder, theft, plunder, and by causing others to join in their armies of revolutionaries.
By 1905, Communist inspired Fabian Socialists societies had infiltrated America. Some of the early adherents to this revolutionary anti-Christ Order were “...Supreme Court Justice Felix Frankfurter.”
In 1954, James Burnham warned that net works or communist cells have formed as international conspirators have infiltrated, among other organizations, different judicial branches of government. For “...not a few lawyers have been shown to be Communist or pro-Communist, the existence of an active lawyers’ organization under Communist control, all suggest that the judicial branch has not been immune.”
1963—64, President Lyndon Johnson’s actions made anti-communists wonder about who’s side he is really on, for he appointed as Chief Justice Earl Warren to head the commission investigating the assassination of President Kennedy. The New York Daily News editorial said that Warren’s “...long-standing tenderness toward Communists, [would make] any report... open to suspicion of pro-Communist... bias.”
According to ancient and modern prophesies, these same types of satanic revolutionists will become an ever growing threat to the free nations of the world. For example, the apostle Bruce R. McConkie warned, during the April 1979 General Conference that: “Bands of Gadianton robbers will infest every nation...” During his April 1980 Conference talk, McConkie relates a vision of the future, how that “Gadianton robbers fill the judgment seats in many nations.” (22)
SATAN’S COUNTERFEIT ORDER PREACHED IN ALL NATIONS
INTERNATIONAL SECRET COMBINATIONS USING THE MEDIA
INTERNATIONAL SECRET COMBINATIONS USING THE MEDIA
“In March, 1915, the J. P. Morgan interests got together twelve men, high up in the newspaper world and employed them to select the most influential newspapers in the United States, and sufficient number of them to control, generally, the policy of the daily press of the U.S.
These twelve men worked the problem out by selecting 179 newspapers and then began, by an elimination process, to retain only those necessary for the purpose of controlling. They found it was necessary to purchase control of twenty-five of the greatest papers.” (Unknown, Evidence Of A World Wide Conspiracy, pp. 5-6. Congressman Oscar Callaway, C.R., Feb. 9, 1917).
By 1934, John Dewey’s pro-Marx, Humanism, socialism and globalism was taught to thousands of school students throughout America, through text books, history books, and other publications.
A number of prominent world renown TV news reporters are also members of the CFR: CBS William Paley, Dan Rather, Harry Reasoner, David Brinkley, Barbara Walters, and many others.# The Rockefeller controlled CFR also controls and owns a lot of new papers, and other news media, and publishing outlets. The founders of the Illuminati Order also sought to establish reading rooms, and publishing outlets in order to spread their atheistic anti-religious ideology throughout Europe. (23)
The Truth That Tobacco Titans Thrash & Trash!
IN CONSEQUENCE OF EVILS AND DESIGNS OF
CONSPIRING MEN IN THE LAST DAYS:
DRUGS AND OTHER VICES
CONSPIRING MEN IN THE LAST DAYS:
DRUGS AND OTHER VICES
February 27, 1833, the prophet Joseph Smith, at Kirtland, Ohio, received a revelation from the Lord which forewarned against the international vice industries. “In consequence of evils and designs which do and will exist in the hearts of conspiring men in the last days, I have warned you, and forewarn you, by giving unto this word of wisdom by revelation”. The Lord then goes on to warn against the abuse and misuse of alcoholic drinks, tobacco, & tea. Modern prophets, and apostles have added onto this list the dangers of drug abuse.
1943, experiments where being made in order to out do the enemy in coming up with mind-control drugs. For example, a “truth drug” committee under the direction of one Dr. Winfred Overholser in Washington DC, at the Saint Elizabeth’s Hospital experimented with cannabis indica or marijuana, mescaline, barbituates, and scopolamine. Certain branches of the CIA’s experiments with mind altering drugs is also noted by Levenda too.
1945, towards the close of World War II, escaping Nazi made their way into South American countries. There, some of them established occult-nazi brotherhoods and became involved in the drug trade, arms dealings, and international terrorism.
1961, Harry J. Anslinger of the U.S. Commissioner of Narcotics, told Congress that Communists were behind increased narcotics addiction in America. “Other enforcement agents testified of the part Castro’s Cuba plays in flooding America with illegal dope.”
1968, John A. Stormer notes how different Law enforcement agencies have testified the part that international secret societies play in flooding the United States and other countries with drugs. “There are dangers in the enjoyment of plenty. Men can quickly fall into an attitude of “eat, drink, and be merry” and forget to protect the freedom which makes prosperity possible.”
One of the communistic goals which is they are progressively reaching is how that they said that they would make America’s youth “so corrupt and decadent that they will not resist an eventual takeover.”
In the movie Red China: Outlaw, newsman Lowell Thomas interviewed a Democrat Senator from Connecticut, Thomas Dodd. He points out some of the reasons why communist Red China are part of the dope trade. He notes the billions of dollars which they have made, and then says that they have been peddling dope also for this reason: They want to “undermine the people of the free world... to destroy the minds and bodies and souls of human beings... to render them easy prey for subversion.”
1968, John A. Stormer notes the rise in drug abuse, alcoholic drinking, and hard core dope. He cites numerous sources which show how different legal agencies have document the rise in these things among America’s youth. Furthermore, he notes how: “The communists are deeply involved in the subversion of America’s youth with dope.”
February, 1983, defectors from the Cuban DGI = (Dirección General de Inteligencia—Cuban intelligence), testified in a federal court in Miami, Florida that they heard Cuba’s communist leader Fidel Castro himself say that: “We must flood the United States with drugs because that will add to the decay and decomposition of that capitalist society.” So it is obvious that the heads of State in Washington have continued to turn a blind eye to this communist narco-terrorist, 90 miles off our shores as he continues to fund his subversive activities according to the communist goals. Which is to: “Corrupt the young... [and] Destroy their ruggedness” And to destroy a generation of young Americans# so that when they do march upon the United States from the South,# America will have nothing to which to fight them with. That’s their stated goal, and thinking, that’s one of the reasons for why they are pouring in all kinds of dope into America!
Though there may be times that Nazis and Communists have joined forces to bring about similar goals; like when Hitler made a pact with Stalin to split up Poland for their own gains, and then later, they fought against each other. The two conspiratorial Orders have continued to oppose each others’ drive for world domination. Such is the case between the two rival Orders in South American countries, for not only have they fought each other, but they have both been involved in drug trafficking too. Thus, it may be that they have had to learn to work with each other when it came to moving dope across the boarders into the United States. But also, they have fought against each other in order to take over each others’ drug trafficking deals too.
1945 on into the early 1980's. Some time after World War II, some of the Nazi who escaped into South American countries were Freddy Schwend and Klaus Barbie. They got involved in gun running, and eventually drug trafficking between Bolivia, Peru, and Chile. SS Nazi trained death squad types of mercenaries; the Italian, Argentine, and Bolivian blend Fiancés of Death, got involved in narco-terrorism too. They fought with other rival drug smugglers such as Colombia’s Medellin cartel. Other narco-terrorists helped to push drugs throughout South America, which eventually added to the drugs flowing into the U.S.
June 5, 1998, in an interview a Salt Lake City, Utah gang member of Latin American descent. Permission not given to give his name, he has given permission to relate his experiences as a gang member. He says that he was drawn into gang-life when he was 13 years old. He didn’t have a Father figure to look up to because his father was in prison. A lot of role models for him were gang members, and so he was impressed with their life-style and show of power, money, and the women they attracted. He saw their life style as a way to grow up. When it came to gang involvement in drugs and arms deals on the street, he said this in response to the question:
Investigator: What is the connection, if there is any, to international drug cartels, drug trafficking, high tech., and when it comes down to a street level the gangs?
Street Gang member: When the dope comes from the dope man, I can’t tell you how far up it goes. But I know when it comes in they usually have someone set in the State, or there’s three or four people set up in the state, and it goes in... I read about this in the Reader’s Digest, how that there are certain groups where it goes through. He then goes on to name different cities which have main groups which network and controls the trafficking and flow of the dope. He says that there is a big network which it goes through. For example there was a family which was running dope through Pioneer Park, in Salt Lake City, but of which police busted. These types of families or groups have their dealers spread out throughout the communities, which spread out to where they go through the gangs. Down at these lower levels, the dealers sometimes buy protection through their dealings with gangs. If they give the gang members a good deal, they buy not only protection, but also get on their good side, and sometimes keep themselves from being robbed. However, there is rivalry that goes on between different dope dealers who are seeking to gain more territorial control of an area. And who seek to gain higher levels in the dope trade. For example, a dope man might come into an area seeking to move in on another dope man’s business. If the new dope man doesn’t give the gang members of the area a good deal, he risks getting robbed or even killed because of how other dealers might have 70 gang bangers ready to make war on him to get his dope, if he should attempt to give them a bad deal. Therefore, if the dope dealer give the gang member a cut-rate deal, they not only buy protection, but also, they all can make a lot of money as it flows from them to the gang members, and then from them onto the streets. The rivalry and dangers of dope men using gang members is that they sometimes use gang members to rob other dope men to get their dope. For example, a dope man might have a lower level customer on the rise, attempting to go up to higher quantities of dope. That higher dope man might have his gang bangers go and rob his own customer in order to get the dope he just sold to this same customer. In this way, the higher dope man can crush the sales and growth of the lower level dope dealer, who may come back to him to be reestablished. The higher dope man will then turn around and front the dope man with more dope, perhaps even the same dope that he had stolen, and then get double the money when the lower man pays his for the front. In this way the higher level dope man keeps the lower ones down so that they have a hard time going over the higher, and thus take away his business. He also says that there is a lot of connections with gangs and other underground organized crime networks because of the drugs, and gun trafficking, etc. (24)
See also: Who's Is Policing The Police (Parts 1-4)
http://www.youtube.com/watch?v=QAyS1wU_eok
http://www.youtube.com/watch?v=TGUww1Vm46E
http://www.youtube.com/watch?v=Z8Mz97ZIVOU
http://www.youtube.com/watch?v=WDFk-K1l_qs
http://www.youtube.com/watch?v=l4pLbDP2SWA
http://www.youtube.com/watch?v=DHuyADENWYg
AMERICA TO SPENT HER STRENGTH WARRING IN FOREIGN LANDS
Thursday, June 20, 1844, the Prophet Joseph Smith Jr., prophesied how that: “...The United States will spend her strength and means warring in foreign lands until other nations will say, “Let’s divide up the lands of the United States”...”
October 1967, Ezra Taft Benson notes how the communist seek to impair Americas’ abilities to defend itself. “Police and national guard units will never be adequate to handle such wide spread anarchy, especially if a large part of our men and equipment are drained away in fighting foreign wars. In self defense, larger numbers are brought into fighting on both sides. The appearance of a nationwide civil war takes form. In the confusion, potential anti Communist leaders of both races are assassinated, apparently the accidental casualties of race war.
Benson warns that communist inspired races wars, and those behind them hope to “...take America with a "war of national liberation" (which is their term for internal conquest through force and violence)...” Which they don’t believe they can accomplish unless the aggressive revolutionary force can be broadened to include not only guerrilla forces, but also many others in the working class, those on welfare, the unemployed, and any others who can “...propagandized into mob action against established government.” Some of the other tactics that they would use are “...violence, anarchy, and sabotage, not as a means of seizing power, but merely as a support operation or a catalyst to an entirely different plan.”
In 1968, John A. Stormer notes how the war in Vietnam was being used by conspirators to destroy America’s willingness to resist communism. In March 1967, the Senate Preparedness Subcommittee warned that the Johnson Administration was restricting military efforts to fight and win the war against the communist seeking to take over Vietnam. He also notes how the Senate reported that “...the enemy strategy is to engage us in a protracted war of attrition which will tax the patience and undermine the determination of the American people to resist, once the true cost in precious blood and treasure is fully realized.” (25)
THE THERMONUCLEAR THREAT AS THE
“ABOMINATION OF DESOLATION”
“ABOMINATION OF DESOLATION”
Ezra Taft Benson said that the “great destructive force which was to be turned loose on the earth and which the prophets for centuries have been calling the "abomination of desolation" is vividly described by those who saw it in vision.... these prophecies can be fulfilled now that God, through science, has unlocked the secret to thermonuclear reaction.” In light of this, says Benson, the “...human family is headed for trouble. There are rugged days ahead. It is time for every man who wishes to do his duty to get himself prepared physically, spiritually, and psychologically for the task which may come at any time, as suddenly as the whirlwind.”
March 31, 1979, during the Welfare session during General Conference, the Apostle Bruce R. McConkie prophesied that not all the saints would be spared and saved from the coming day of desolation. And that there is no promise of safety and security “...except for those who love the Lord and who are seeking to do all that he commands. It may be,... that nothing except the power of faith and the authority of the priesthood can save individuals and congregations from the atomic holocausts that surely shall be.”
Benson also warned that if we continue to uphold communism by not making it treasonable, “our land shall be destroyed, for the Lord has said that " . . . whatsoever nation shall uphold such secret combinations, to get power and gain, until they shall spread over the nation, behold they shall be destroyed." (Ether 8:22).
The Prophet Moroni noted how secret combination, when they take over a country, they will fight against the work of God; persecute the righteous; and murder those who resist them. Moroni describes their tactics because he knew that modern peoples would therefore be able to recognize this great political conspiracy in the last days. And be able to recognize that those same types of secret societies which destroyed the Jaredites, & Nephites and Lamanites would be “the same form of criminal conspiracy which would rise up among the gentile nations in this day.”
The stratagems of the leaders of these societies are amazingly familiar to anyone who has studied the tactics of modern communist leaders. Benson said that the Lord has declared that before Christ’s second coming, it will be necessary to "...destroy the secret works of darkness,..." in order to preserve the land of Zion the Americas. (2 Nephi 10:11- 16). (26)
THE DEVIL’S LIES
The Apostle, Ezra Taft Benson, April 1965, Conference talk Warnings of Threats to Freedom: “The devil knows that if the elders of Israel should ever wake up, they could step forth and help preserve freedom and extend the gospel. Therefore the devil has concentrated, and to a large extent successfully, in neutralizing much of the priesthood. He has reduced them to sleeping giants. His arguments are clever.” Benson then lists a number of lies which he says the devil uses in attempting to neutralize the saints into not fighting for their freedom:
1 ..."We really haven't received much instruction about freedom,"...
2. ... "You're too involved in other church work,"...
3. ..."You want to be loved by everyone,... and this freedom battle is so controversial you might be accused of engaging in politics."
4. ..."Wait until it becomes popular to do,... or, at least until everybody in the Church agrees on what should be done."
5. ..."It might hurt your business or your family, ...and besides why not let the gentiles save the country? They aren't as busy as you are."
6. ..."Don't worry,... the Lord will protect you, and besides the world is so corrupt and heading toward destruction at such a pace that you can't stop it, so why try."
“...But the Book of Mormon warns us that when we should see these murderous conspiracies in our midst that we should awake to our awful situation.... But many of the prophecies referring to America's preservation are conditional. That is, if we do our duty we can be preserved, and if not then we shall be destroyed....”
WHAT CAN WE DO?
In April 1957, Elray L. Christiansen# suggest that we should:
1. Recognize this adversary and his followers for what they are, advocates of sin and wrongdoing, advocates of disobedience.
2. Recognize that it is their determination through their agencies to overthrow freedom & liberty, and if possible, to thwart the purposes of God.
3. Continually seek men for public office whose desire to do good supersedes all things else.
4. Sanctify our own individual lives by keeping the commandments of the Lords.
5. Help others to accept Jesus as the Redeemer, the Savior, the God of this world.
October 1967, Ezra Taft Benson suggested that we should:
6. Hold regular family prayers, and pray for our government leaders.
7. Get out of debt.
8. Understand, & teach family members to keep the commandments.
9. See that the truth is shared with members of the family, with neighbors, and with associates.
10. See that each member performs his duties in the priesthood, in the auxiliary organizations, in the temple, and in the civic life of the community.
11. See that every wage earner in the home is a full tithe payer & fulfilling other obligations in financial support of the kingdom.
12. Providing a one year supply of essentials.
13. If you are saving up for a second car, TV set or other item of comfort, you may need to change your priorities. Prayerfully save up food, especially wheat and water like you would a savings account, and “do it now.” (27)
By Justin Martyr Jr.
http://www.youtube.com/profile_videos?user=JustinMartyrJr
End Notes:
(1) . Martial Rose, Editor, 1961, The Wakefield Mystery Plays, (Garden City, New York: Anchor Books, Doubleday & Company, Inc., 1962, 1963), pp. 446—57, 464— 76, 543—48; Arthur Cushman McGiffert, A History Of Christian Thought, 1954, vol.1, p.71-2, n. 1-3; The Ante-Nicene Fathers, vol. 2, p.35-36; Hermas 3: chap. 6; The Lost Books of the Bible, (USA: Alpha House, Inc., 1926), p.235, Hermas 3, Similitude 5:52-4; James L. Barker, Apostasy From the Divine Church, (Salt Lake City, Utah: Kate Montgomery Barker, Deseret News Press, 1960), p.47, notes 27-8; Tixeront, Histoire des Dogmes, vol. I, p.131; The Lost Books of the Bible, pp.149-151, Barnabas, chap. 4:7, 5:10, 12; note 3- Gen.1:26; Dr. Huge Nibley, Temple & Cosmos, pp.194—95 & 209, note 78, Pastor of Hermas, Visions I, 3, in PG 2:893-96; The Ante-Nicene Fathers, vol.2, p.10; Barnabas, Epistola Catholica 6-7, in J. P. Migne, Patrologia... Series Graeca (Paris: Migne, 1857—1866), vol. 2:740-41; The Ante-Nicene Fathers, vol. 1, p.243, Justin Martyr, A.D. 110—165, Dialogue With Trypho, chapters 87—88.
Before and during Christ’s ministry, a number of other ancient scriptures that didn’t become a part of the canon of the Bible; but which had strong influences on religious thought and teachings, were called The Pseudepigrapha. In these works, we find clear references to the pre-existence. In the ancient Book of Enoch, for example, one of the events which took place during the pre-existence is how Christ was chosen to be the future Redeemer upon the earth. "And their dwellings were with the righteous and holy and elect. And at that hour that Son of Man was named in the presence of the Lord of Spirits.... [Thus had] He been chosen and hidden before Him, before the creation of the world and forever more." O Preston & Christine H. Robinson, Christ's Eternal Gospel, (Salt Lake City, Utah: Deseret Book Co., 1976), p. 27, note 3 & p.46, note 1: Dr. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, (Oxford: Oxford University Press, 1913), p.216; Tertullian [220-250 A.D.], consider the writings of Enoch, as "restored" through Ezra, to be scripture. Earlier Jude must have also had a lot of respect for the writings of Enoch also (See: The Ante-Nicene Fathers, 4: pp.15-16, & Jude 14). William G.T. Shedd, D.D., A History of Christian Doctrine, vol. 2, pp.3-5, (New York: Charles Scribner's Sons, third edition, 1883), vol. 2, pp. 3—5; The Ante-Nicene Fathers, vol. 1: p.213, Dialogue With Trypho, chapter 38; John 1:1—5; 6:62—65; 8:56—58; 16:28—33; 17:4—5; 1 Peter 1:18—20; Hebrews 1:1—3; Pearl of Great Price, Abraham 3:24; The Book of Mormon, 3 Nephi 9:15—17; Ether 3; 2 Nephi 11:2—3; devil knew who Christ was Mark 3:11—12; Luke 4:33—35; The Ante-Nicene Fathers, vol. 1, p. 213; Angelo S. Rappoport, Ancient Israel Myth and Legends, vol. 1, p. 7, 42—43, etc.; Bernard J. Bamberger, 1952, Fallen Angels, pp. 109—10. Dr. Huge W. Nibley, The Old Testament And Related Studies, vol. 1, of The Collected Works of Huge Nibley, (Salt Lake City & Provo, Utah: Deseret Book & Foundation For Ancient Research and Mormon Studies = F.A.R.M.S., 1986). New English Bible, Wisdom of Solomon 8:19-20. David Winston, Anchor Bible Series, The Wisdom of Solomon, (Garden City: Doubleday, 1982), p.26, 198; Van Hale, Mormon Miscellaneous, note cards, Set 1, card #132, March 1985; Nibley, Enoch The Prophet, The Collected Works of Huge Nibley, vol. 2, (1986); Job 38:4—8, 32:8; Numbers 16:22; 27:16; Isaiah 14:12—19; Ezekiel 28:14—19; The Ante-Nicene Fathers, vol. 1, p. 237-8, Dialogue With Trypho, chapter 77-9; Isa.30:1-5; Zech.3:1; Job.1:6; Palms xcvi.5; The Ante-Nicene Fathers, vol. 2, p. 103, Theophilus to Autolycus, chapter 22.
(2). We existed as part of a family in heaven with God. (Eph.3:14-15; Acts 17:29). As angelic/spirits of God, we lived & grew in light, knowledge, truth, & love, etc. And were free to choose good or evil. (The book of Enoch The Prophet, p.46-7, & Num.16:22, 27:16; Isa.57:16; Zech.12:7; Heb.12:9; Rom.8:16, etc.) A plan was presented in a council in heaven. (Psa.82:1 & 6; Isa.9:6; Heb.1:23; Eph.1:3-12). In this council, the creation of the earth, & our mortal bodies, etc., was discussed. (Job 1:6; 38:4-8, etc.) For further growth, & experiences, we needed to enter into another realm of existence by going to a world to gain a mortal body. Thus, this earth was created for this very purpose. (Job 38:4-7, etc). Christ, as the "first born" spirit in this "family in heaven". Was chosen to become the Redeemer in earth life. While others were chosen to become prophets & apostles in earth life. (Col.1:12-16; Rev.3:14, Rom.8:28-34; John 1:1-14, 3:13, 6:33-53, 62, 7:28-33, 8:42, 57-9, 12:44, 49, 16:5, 17:5-24, 20:21, Heb. chap.1-2; Prov.30:4; Exod.3:1-14, Acts 7:1, 30, 38, Isa.63:9, 15-16. Jer.1:5. Titus 1:1-2, 2 Tim.1:9; Eph.1:3-6; 3:14-15; Phil.2:5-12; 1 Jn.4:14; The Book of Mormon, 1 Nephi 1:5-15.) One of the other angel/spirit sons of God. Who later would come to be known by a number of names, such as Lucifer, satan, the devil, or "the evil one", etc. For he, as one of God's angel-spirits who would later become a "rebel" angel-spirit. And an "apostate" against God, & a "fallen angel." This spirit also presented a plan. (Job 1:6-7). But of which plan would have taken away our freedom to choose. He would see to it that we would all return back to our heavenly home, but by force, in turn he wanted all the credit, & glory. However, his plan was rejected. After which he rebelled & caused 1/3 of the angel-spirits to follow him. (Isa.14:12-19; Ezk.28:13-19; 1 Jn.3:7-11; Rev.8:10, 12:4-9; Jude 6; 2 Pet.2:4). Thus, there was a war in heaven. Michael (as the chief archangel), & his angels fought against the "dragon" & his angels. (The dragon was symbolic of the devil. Rev.12; Luke 10:18.) Those angel-spirits who also rebelled & followed Lucifer-- (satan- or the devil, etc.) They were cast out of heaven with the devil & thus also became apostate fallen angels. For they kept not their "first estate." (Ibid., Isa.14:12-19; Ezk.28:13-19, Jude 6; 2 Pet.2:4; Jn.9:1-4). These fallen angels were not allowed to be born into physical bodies. (Luke 4:33-41, 11:14-22; Jude 9; Mark 3:11-12; Eccl.12:7, Luke 16:22-23; Heb.12:9; Gal.6:6-10; Jude 14-16; Isa.28:9-10; 1 Cor.2:6-16; 3:1-3; Isa.64:4; Eph.6:10-19; Rev.20:12; Rom.8:16-18; 1 John 3:2-3; Book of Mormon, 2 Nephi 2:5-30, 9:8-10). Eugene Seaich, Ancient Texts and Mormonism, (Murray Utah: The Sounds of Zion, 1983), pp.33, & note 160, on p.128
(3). James M. Robinson & Helmut Koester, Trajectories Through Early Christianity (Philadelphia, 1971), p. 186; Logion 17; Preston & Robinson, Christ's Eternal Gospel, p. 27, note 3 & p.46, note 1: Dr. R. H. Charles, The Apocrypha and Pseudepigrapha of the Old Testament, (Oxford: Oxford University Press, 1913), p.216; Tertullian [220-250 A.D.], consider the writings of Enoch, as "restored" through Ezra, to be scripture. Earlier Jude must have also had a lot of respect for the writings of Enoch also (See: The Ante-Nicene Fathers, 4: pp.15-16, & Jude 14). The Book of Enoch The Prophet, Translated by Richard Laurence, LL.D., reissued by Williams & Norgate 1892, see chapter LXVIII:4-12, or pages 84-89; Huge Nibley, Enoch the Prophet (Salt Lake City, and Provo Utah: Foundation For Ancient Research and Mormon Studies = F.A.R.M.S. and Deseret Book Company, 1986); R. G. Hamerton-Kelly, Society For New Testament Studies Monograph Series 21: Pre-existence Wisdom & The Son of Man, A Study Of The Idea Of Pre-existence In The New Testament, (Cambridge: Cambridge University Press, 1973); Matthew 9.34, 12.24-28, 25 41; Mark 3.22-26; Luke 11.14-15, 13.16; Acts 10.38; 2 Corinthians 5.5, 11.4, 12.7; Ephesians 2.2, 6.12; Col. 1.13; Russell, The Prince of Darkness, p.45; Luke 10:17—18; Hebrews 1:7, 17—14; Jude 6; Revelation 12:7—9; 2 Peter 2:4; John 9:1—3; 2 Peter 2:4; Interpreter’s Dictionary of The Bible, vol. 3, p. 869; Eugene Seaich, Mormonism, The Dead Sea Scrolls, And The Nag Hammadi Texts, ( Murray, Utah: Sounds of Zion, 1980), pp. 5—8; John 1:1—5; 6:62—65; 8:56—58; 16:28—33; 17:4—5; 1 Peter 1:18—20; Hebrews 1:1—3; Pearl of Great Price, Abraham 3:24; The Book of Mormon, 3 Nephi 9:15—17; Ether 3; 2 Nephi 11:2—3; devil knew who Christ was Mark 3:11—12; Luke 4:33—35; The Ante-Nicene Fathers, vol. 1, p. 213.
(4). Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927),The First Book of Adam and Eve, p.34; Jeffrey Burton Russell, The Prince of Darkness, (Ithaca, New York: Cornell University Press, 1988), p.122; Dr. Huge Nibley tells us that R. Akiba, cited by S. A. Horodezky. See: Nibley, What is a Temple, (IDE-T), The Idea of a Temple in History, (Provo, Utah: F.A.R.M.S.), from: The Millennial Star 120 (Aug. 1958), pp.228-237, see pages 234, & 249, foot notes 52, & 56. R. Akiba, cited by S. A. Horodezky, in Monatsschr.f. Gesch. u. Wins. des Judentums LXXII. 505; Michel Pierre, Morgan -- Antoine Sabbagh, The Human Story, Europe In The Middle Ages, (Englewood Cliffs, New Jersey: Sliver Burdett Press, 1988), p. 34, originally published in 1986 by Casterman, under the title: L' Histoire des Hommes: L' Europe du Moyen Age; Anthony S. Mercatante, The Facts On File Encyclopedia Of World Mythology & Legend, 1988, p.57; The World Of Giotto c. 1267-1337, p.189, etc. Italy,(Mercury Books, 1954-7), pp.200—01. Kurt Weitzmann, The Place of Book Illumination in Byzantine Art, pp.40-1, figures 33—34; John Rupert, Martin, The Illustration of the Heavenly Ladder Of John Climacus, (Princeton: Princeton University Press, 1954), LIX, fig.179, etc.; Antione Bon, The Ancient Civilizations of Byzantium, p.144, etc. Barraclough, The Christian World, pp.100-1, Olga Popova, Translated by Kathleen Cook, Vladimir Ivanov and Lenina Sorokina, Russian Illumination Manuscript, (Leningrad: Aurora Art Publishing, 1984; U.S.A.: Thames and Hudson, Inc.). The Ladder to Paradise of St John Climacus. The Ladder, f.2 Lenin Library, Moscow (Desnitsky collection, Φ. 439, ms 21, 1 Moscow, dated first third part of the 15th century Paper 20; 431 ff., 2 Collection of professor Vasily Desnitsky A.D. 1878—1958; 1962, MSS Dept., of the Lenin Library, Moscow Russia, with the Desnitsky collection. Ignazio Mancini, O.F.M., Archaeological Discoveries, Relative to the Judaeo-Christians, (Jerusalem: Studium Biblicum Franciscanum, Fran. Print. Press Jer. 1970), p.165-170; Roland H. Bainton, The Horizon History of Christianity, 1964, pp. 214-15; John Harthan, The Book of Hours, 1977; Joseph Gantner & Marcel Pobe, Romanesque Art In France, (Thames & Hudson, Publishing, 1956), p.64, pl.135; Richard Marks & Nigel Morgan, The Golden Age Of English Manuscript Painting (1200-1500), (New York: George Braziller Inc., 1981), figure III. p.9; Kartsonis, Anastasis, p.72, etc. Albert E. Bailey, The Gospel In Art, (Boston & Chicago: Pilgrim Press, 1916), pp.382-385; The Ante-Nicene Fathers, vol. 1, pp.17—19, 1st Epistle of Clement to the Corinthians, chapters xlv—liv & p. 39; The Ante-Nicene Fathers, vol. 2, p. 174, Clement of Alexandria, A.D. 153—193—217, Exhortation To The Heathen, chapter 1; p. 196, chapter 9; p. 198, chapter 10; pp. 203—04, chap. 11; pp. 209—10, The Instructor, Book I, pp. 213, chap. 5, p. 215, chap. 6, Book 3, chap. 1, p. 271, The Stromata, Or Miscellanies, Book I, p. 374, Book 2, chap. 20; p. 409, book 4, chap. 1, p. 412, chap. 4, p. 433—41, chapters 21—26, etc. The Ante-Nicene Fathers, vol. 2, p.104, see also p.105, Theophilus of Antioch [A.D. 155-168-181], Theophilus to Autolycus, Book 2, chap. 24, see also chapter 27; The Ante-Nicene Fathers, vol.2, pp. 9—13, 18—19, 36—37, & 44—55; The Pastor, Book 1, Visions 1—3, & 4; Book 3, Similitude 5, chap. 5—7; Sim. 6, chapter 1—4; Sim. 9, chapters 3—33; Sim. 10, chap. 1—4; Isaiah 1:15-19; 22:21-25, 64:4-8; Revelations 3:5, 11-22, 6:9-11, 7:9-17, 19:7-9; The Ante-Nicene Father, vol. 2, pp.18-19, 28, 36, (note 10), 48-50, & 53-5; Curtis Vaughan, Th. D., The New Testament from 26; Translations, (Grand Rapids, Michigan: Zondervan Publishing House, Michigan, 1967), p.1231.
R. Mcl. Wilson, B.D., Ph.D., The Gospel Of Philip, pp.87-91; The Ante-Nicene Fathers, vol.2, pp.165-169, 215-219, 230-1, 253-254, 263, 265-6, 453-4, & 582-3, etc. The Ante-Nicene Fathers, vol. 2, p.231, 234, Clement of Alexandria, A.D. 153—193—217, The Instructor, Book 1, chapter 9; chapters 9, 12; pp. 253—54, Book 2, chap. 8; pp. 263—66, chapters 10— 11; pp. 425—41, The Stromata, Or Miscellanies, book 4, chapters 13—26; pp. 445—46, chap. 1; book 5, chapters 6; Vol. 2 p. 215—17, The Instructor, book 1, chapter 6; pp. 265—66, Book 2, chap. 11; pp. 452—54, The Stromata, Or Miscellanies, book 5, chap. 6; Gregory of Nyssa, The Nicene and Post-Nicene Fathers, vol.5, pp.519—520, & 524, Gregory of Nyssa: Dogmatic Treatises, etc. (reprint June 1972, WM. B. Eerdmans); St. Gregory the Great mentions the "white vestment (birrum) in which a person was clothed in when they rose from the font. (The Nicene & Post-Nicene Fathers, vol.13. p.3, Epistle 6; St. Ambrose calls the garments of the early Christian mysteries "the chaste veil of innocence"; again suggesting that the garments were symbolic of righteousness (The Nicene & Post-Nicene Fathers, vol. 10, pp. 321-3, chapters 6-7); Rutherford H. Platt, Jr., Editor, & J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House Inc., 1927), First Book of Adam and Eve, chapters xlix—li, p.33; Platt, Jr., The Forgotten Books of Eden, pp. 33—34, The First Book of Adam and Eve, chapters LI—LII; The Forgotten Books of Eden, p.36, The First Book of Adam and Eve, chap. LV; R. G. Hammerton-Kelly, Pre-Existence Wisdom & The Son of Man, (Cambridge: Cambridge University Press, 1973), pp. 146—50; Blake Ostler, Clothed Upon: A Unique Aspect of Christian Antiquity, (Provo, Utah: Brigham Young University Press, 1982), Brigham Young University Studies, vol. 22, Winter 1982, #1, pp. 31—45; Genesis 2:4—7;- 2 Corinthians 3:17-18; 5:1-10; Rev. 3:5, 5:10, 6:9-11, 7:9, 14-15, McDannell & Lang, Heaven: A History, pp. 137—41, pl.26. Jean Bellegambe, Paradise. Century 1526-30, a portion of The Last Judgment panel. Staatliche Museen, East Berlin. And: The Encyclopedia of Visual Art, vol. 3, p.235; O.M. Dalton, Byzantine and Archaeology, (New York: Dover Pub. Inc., 1961), pp. 409—10, fig. 240: Sheldon Cheney, Sculpture of the World, p. 305; David M. Wilson, Anglo-Saxon Art, 7th century A.D. to the Norman Conquest, pp. 186—87, fig. 233, from a psalter (Paris, Bibliotheque Nationale, lat. 943, fol. 4 v.), (Woodstock; New York: Overlook Press, Thames & Hudson, 1984): Showing the crucifixion of Christ, but also a depiction, showing the hand of God extending down towards His Son, Jesus Christ. Angels descend out of heaven with garments in their arms, perhaps to be ready to cloth Christ's spirit in the martyr's garment, when His spirit leave his body at death. See also: Encyclopedia of World Art, vol. I, pl. 432, from a Gospel Book, Illumination, end of the 12th century A.D., Venice, S. Lazzaro (Ms. 1635, fol. 284v), Armenian Art; Kurt Weitzmann, The Icon, 1982, pp. 30—01. Here a 10th century depiction of the 40 martyrs shows angels coming with garments to cloth the martyrs' souls in. Blake Ostler’s article in Brigham Young University Studies,(Provo, Utah: Brigham Young University Press, 1982), vol. 22, Winter 1982, #1, pp. 31—45, Clothed Upon: Unique Aspect of Christian Antiquity; Powel Mills Dawley, Our Christian Heritage, Church History and the Episcopal Church, (New York: Morehouse-Barlow Co., 1959, 3rd edition, 1960), pp.49-50; Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927), The First Book of Adam & Eve, pp.8-10, see p.25, 30; Leopold Wagner, Manners, Customs, & Observances, Their Origin & Signification, (Detroit; London: Scripta Manent, William Heinemann, 1894), republished in Detroit: Gale Research Company, Book Tower, 1968), pp.212—13; Robert J. Myers, CELEBRATIONS, The Complete Book of American Holidays, (Garden City, New York: The Editors of Hallmark Cards, Doubleday & Company, 1972), pp.108 & 156-7; Lillie Patterson, A Holiday Book, Easter, 1966, pp.21-22; Aileen Fisher, A Crowell Holiday Book, Easter, (New York: Thomas Y. Crowell Company, 1968), pages not numbered. See also: Anthony S. Mercatante, The Facts On File Encyclopedia Of World Mythology And Legend, (Oxford; New York: Facts On File, 1988), p.673; Raymond Jahn, Concise Dictionary of Holidays, (New York: Philosophical Library, 1958), p.100; Leslie Dunkling, A Dictionary of Days, (Oxford, England: New York, New York: Facts On File Publishers), p.131; Gilda Berger, Easter And Other Spring Holidays, (New York; London; Toronto; Sydney: Franklin Watts, A First Book, 1983), p.38; Gilbert Thurlow, Biblical Myths & Mysteries, (London: Octopus Books, 1974), p.64; Charles and Morfill, The Secrets of Enoch; Angelo S. Rappoport, Ancient Israel Myths & Legends, (New York: Bonanza Books, 1987), vol.1, page 23, & note 1; Walter Lowrie, Art in the Early Church, pl.121; Gertrud Schiller, Iconography of Christian Art, vol. I, fig.376; Zechariah 3:1-4; Roland H. Bainton, Behold the Christ, p.79, fig.76; Rev.7:14-17; Hackwood, Christ Lore, p.117; Roger Adam, Baptism For the Dead, (Salt Lake City, Utah: LDS Archives, an unpublished research thesis for the degree of Dr., 1977) pl.16, p.29, 57—9 & 61; note 23, from Cote, Archaeology, 53; Ad Fabiolam, Ep. cxxvii; Marion P. Ireland, Textile Art in the Church, (Nashville; New York: Abingdon Press, 1966, 1967, & 1971), p. 73; Elizabeth Hough Sechrist & Janette Woolsey, Its Time For EASTER, (Philadelphia: Macrae Smith Company, 1961), pp. 21, & 24—25; Michel Pierre, Morgan -- Antoine Sabbagh, The Human Story, Europe In The Middle Ages, (Englewood Cliffs, New Jersey, Sliver Burdett Press, 1988, originally published in 1986 by Casterman, under the title: L' Histoire des Hommes: L' Europe du Moyen Age), p. 34; F. E. Halliday, An Illustrated Cultural History Of England, (New York: A Studio Book, The Viking Press, 1967—68), p. 47 & p.68: Opus anglicanum. English ecclesiastical embroidery, medieval Europe. Detail from the Syon Cope, c. 1280; R. Mcl. Wilson, The Gospel Of Philip, (London: A.R. Mowbray), p.179; Nibley, Old Testament & Related Studies, vol. 1, pp.156-7; Nibley, Temple & Cosmos, (Salt Lake City and Provo, Utah: Deseret Book, & F.A.R.M.S., 1992), p. 108; Gospel of Truth 23:33, 24:7, in NHLE, 41; cited in Temple & Cosmos, pp.122, see notes 67-8, on p.136; Powel Mills Dawley, Our Christian Heritage, Church History and the Episcopal Church, (New York: Morehouse-Barlow Co., 1959, 3rd edition, 1960), pp.49-50; Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927), The First Book of Adam & Eve, pp.8-10, see p.25, 30.
Keith Edward Norman, Dept. of Religion, Duke Un., 1980, Deification: The Content Of Athanasian Soteriology, (Duke Univeristy, thesis for the degree of Doctor of Philosophy, an unpublished manuscript, pp.30-1, & note 1 on p. 31 & p.256, Der Ubermensch-Begriff in der Theologie der alten Kirche, TU 77 (1961): p.147; Sunstone Magazine, Winter 1975, article by Keith Norman, entitled: Divinization: The Forgotten Teaching of Early Christianity; The Ante-Nicene Fathers, vol.5, p.518, & note 13; Giovanni Papini, The Devil, (New York: E. P. Dutton & Co., 1954), pp. 44-6; The Ante-Nicene Fathers, vol.1, p.262;.419 & 522; Vol.2, pp.206, 215, 374, & Vol.3, pp.480, & 608; Vol.4, p.509; Vol.5, p.518, 631; The Homilies of St. Jerome, (Washington, D.C.: The Catholic University Press, 1964), pp.106-7 & 353.
The hand clasp, in many cases, in early to later Christianity, became a symbol of deification. In that God the Father, or Christ, or in other cases an angel would clasp the hand of the person ascending up into heaven were they would be received into glory. David seems to hint to this in the words: "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterwards receive me to glory." (Psalm 73:23-24).
The Old Testament Prophet Daniel wrote: "And they that be wise shall shine as the brightness of the firmament; & they that turn many to righteousness as the stars for ever." (Daniel 12:3); Richard Laurence, The Book of Enoch The Prophet, 1892, pp. 84—89; J. R. Dummelow, The One Volume Commentary, (New York, 1908), p.698; Damascus Document 2:7ff.; Prof. Daniel C. Peterson & Prof. Stephen D. Ricks, Offenders For A Word, [How Anti-Mormons Play Word Games to Attack the Latter-day Saints], (Salt Lake City, Utah: Aspen Books, 1992), p.78, see also notes 243-4, p.222, Peter Hayman, "Monotheism-- A Misused Word in Jewish Studies?" Journal of Jewish Studies 42 (Spring 1991): 4-5; cf. 11-12; Alan F. Segal's Paul the Convert: The Apostolate & Apostasy of Saul the Pharisee. New Haven: Yale, 1990, 34-71; cf. 22; John 17:17-24, 17:22 & 23, Matt.5:48; Luke 6:40; Luke 14:11; Romans 8:16-18; Matthew 25:34-40; Colossians 3:24-25; 1 Cor.15:35-43; 2 Cor.3:17-18; Matt.13:43; Col.1:27-28; 1 John 2:3-11, 18-29; 1 John 3:2-3; Colossians 3:4; 2 Tim.3:15-17; Heb.2:7, 9, 10; Isa.9:2, 14:9-19, 23:17-22, 41:10-16, 22-23, 42:5-7; 49:5-10, 51:14, 18, 52:1-3, 53:8-12, Psa.68:18; Eph.3:1-16, 4:7-13; Col.1:12-22, 1 Pet.3:17-22, 4:5-6; 5:4, 6; 1 Cor.15:23-28, 35-57; Anna D. Kartsonis, Anastasis The Making of An Images, (Princeton: Princeton University Press, 1986), p.72, etc.; J.A. Herbert, Illuminated Manuscripts, pp.166-7, pl. XX; Byzantine Art & Archaeology, by O.M. Dalton, 1911, p.663, fig.420; etc. Isa.1:16-20; Heb.10:16-22; 1 Cor.6:9-11; Isa.41:22-23; Rev.3:21; 2 Tim.4:7-8, Rev. 19:10; Phil.2:5-12; 1 Pet. 1:3-11, also see verses 12-16; 2 Pet.1:2-11; Ephesians 4:10-13; Matt.25:21, 23, etc. The Ante-Nicene Fathers, vol. 2, pp. 48—55, 67—68, 71—74, 91, 93, 104—05, 198—99, 202— 06, 209—17, 222, 265—66, 418—19, 426—30, 576; Roland H. Bainton in The Renaissance, Six Essays, (New York: Harper Torchbooks, The Academy Library, Harper & Row Publishers, 1962. Originally published by The Metropolitan Museum of Art in 1953 under the title: The Renaissance: A Symposium), pp. 77—96, see essay IV Man, God, And The Church In The Age Of The Renaissance, Bainton. Russell, The Prince of Darkness, pp.117—19. The Ante-Nicene Fathers, vol. 2, p. 291, Clement of Alexandria, A.D. 153—193—217, The Instructor, Book 3, chapter 11, under the heading Love and the Kiss of Charity, see notes 1—2. The apostolic ordinances included shaking hands. This traditional hand clasping ordinances eventually became a tradition called the kiss of peace. This tradition eventually passed down through the ages and became a greeting. There is also indication here in note 1 that the early Christians were to guard themselves in making the holy kiss of peace unholy. Thus, even during the early days of the primitive Church, there may have been those who were performing Satan’s counterfeit of this rite. (See also: De Maistre, Soirées, ii. p. 199, ed. Paris, 1850; Bunsen, Hippol., iii. p. 15). Michael Batterberry, Art of the Early Renaissance, (Milan Italy: Fratelli Fabbri, 1961—64, 1968), pp. 120—21, pl. 130, Jacopo Bellini, 1395—1471. Christ’s descent into limbo, showing Adam on his knees giving the hand clasping homage and kiss of peace greeting to Christ, the King of Kings, and banner bearer. Albert E. Bailey, The Gospel In Art, (Boston & Chicago: Pilgrim Press, 1916), pp. 382—85, John Pope-Hannessy, Fra Angelico, (Ithaca, New York: Cornell University Press, 1952 & 1974), pl. 70; C.T. Lewis & C. Short, A Latin Dictionary (Oxford: Clarendon, 1890), s.v; Isaiah 42:6-7; The Ante-Nicene Fathers, vol. 4, p.488, Origen Against Celsus. In an anti-Mormon tract, Sacred Ceremony Secret Ritual or Sinister Trap? (Park City, Utah: HIS Ministries), the author cites a number of references in which different types of hand clasps and grips are done in the occult. What this author ignores is the fact that historic Christianity also has hand clasping too. See also: Mortan Smith, The Secret Gospel, The Discovery & Interpretation of the Secret Gospel According to Mark, (New York: Harper & Row, 1973), pp. 72—123; Stephen Benko, Primitive Romans and The Early Christians, (Indiana: Indiana University Press, 1984), pp.1—162; F.A. Wright, Fathers of the Church (London: George Routledge & Sons, 1928), pp. 26—51; R. Joseph Hoffmann, Celsus On The True Doctrine, A Discourse Against the Christians, (Oxford University Press, 1987), pp. 95—96; Robert M. Grant, David Noel Freedman, etc., The Secret Sayings of Jesus, (Garden City, New York: Doubleday & Company, 1960), pp.17—187; Study and Also By Faith, vol. 1: William J. Hamblin, Provo Utah, Aspects of an Early Christian Initiation Ritual; Todd M. Compton, Los Angeles, California, chapter 24, The Handclasp & Embrace as Tokens of Recognition, p.611-42, (Salt Lake City, & Provo, Utah: Deseret Book and F.A.R.M.S., 1990). See also: Nibley, The Message of the Joseph Smith Papyri, an Egyptian Endowment, (Salt Lake City, Utah: Deseret Books, 1975). Nibley, The Early Christian Church in the Light of Some Newly Discovered Papyri from Egypt, (Provo, Utah: F.A.R.M.S., Nibley 1985), Tri-Stake Fireside, March 3, 1964; Joseph Gantner & Marcel Pobe, Romanesque Art In France, pl.135 & p.64; Bainton, The Horizon History of Christianity, pp.214-5; The Ante-Nicene Fathers, vol.1 p.200, chapter 11 & p.207 chapter 26, Justin Martyr, Dialogue With Trypho. And: Weitzmann, The Icon, pp.170, 225, 282—83, 342—43; Lowrie, Art in the Early Church, pl.100; Gothic Painting I p.48; The Ante-Nicene Fathers, vol. 3, pp. 157—58, Tertullian: An Answer to the Jews, & Palms 73:23-4; Gilles Quispel Professor, 1979, The Secret Book of Revelation, p.48; Kurt Weitzmann 1979, Age Of Spirituality, # 438: left; Ernst Kjellberg & Gosta Saflund, Greek & Roman Art, p.208 fig. 192; George Ferguson, Signs & Symbols in Christian Art, p. 42; William Henry Paine Hatch 1931, Greek & Syrian Miniatures in Jerusalem, pl. lxviii, pp.124-5; Russell, Satan, The Early Christian Tradition, 1981, pp.118—22, citing Tertullian, Res. 44; Palms 16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18 & Ephesians 4:7-10; "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, & afterward receive me to glory." (Psalms 73:23-4; Psalms 89:13; 118:16-21; & Psalm 23; Robert Huges, 1968, Heaven & Hell in Western Art, pp. 190—01; Lundy, Monumental Christianity, pp. 26—27; Hackwood, Christ Lore, p.5; Acts 20:29-30; Roman 16:18; 1 Corinthians 1:10-13; 14:23-33; 2 Corinthians 11:13-15; Gal.2:4; Ephesians 4:11-32; 2 Thess. chapter 2; 1 Peter 3:15-16; 2 Peter 2:1-3, 18-22; 1 John 2:18-19; Jude 4; etc. Stephen Benko, Pagan Rome and The Early Christians, p.54, also see n.1 & 2, on p.74, Frend, Martyrdom & Persecution In The Early Church, pp. 187-8; Pellistrandi, Early Christian Civilization, pp. 180-199; H. Spencer Lewis, F. R. C., Ph.D., The Secret Doctrines of Jesus, (San Jose, California: Rosicrucian Library, Supreme Grand Lodge, A.M.O.R.C., 1937 & 1965), vol. 4, pp. 23, 25-9, 84 & 146; H.P. Blavatsky 1877, Isis Unveiled, (Pasadena, California: Theosophical University Press, 1988), vol.2: Theology, p.204; Doane, Bible Myths, fig. No. 27, taken from the work of Gorrio (Tab XXXV.), & p.344; The Ante-Nicene Fathers, vol. 4 pp.583-4, Origen Against Celsus, book 6, chapters 22—24; A. S. Garretson, Primitive Criticism and Early Christianity, (Boston: Sherman, French and Company, 1912), pp. 71—73; The Ante-Nicene Fathers Vol.4, Origen Against Celsus, pp. 434, 475, 509, 547, 551, 592-595, 641, & 646-7; The Nicene & Post Nicene Fathers, vol. 8, pp. 15-16, Basil.
(5). P. D. Roo, History of America Before Columbus, Volume 1, p. 205; 222, 219, 424-6, 433-4, 440, 575-6; By Study & Also By Faith, Volume 1, Edited by John M. Lundquist, & Stephen D. Ricks, 1990, pp.611-642, c.24, The Handclasp & Embrace as Tokens of Recognition, by Todd M. Compton, Los Angeles, California. Dr. Huge Nibley, Tri-Stake Fireside address, March 3, 1964, The Early Christian Church in the Light of Some Newly Discovered Papyri from Egypt. (Provo Utah: Foundation for Ancient Research and Mormon Studies, 1985 reprint).
F.R. Webber, Church Symbolism, (Cleveland: J.H. Jansen, 1938; revised edition, Detroit: Gale Research Company, Book Tower, 1971); Dictionary of Christian Lore & Legend, by JCJ Metford, 1983, pp.88-9, etc. An Outline of Christianity The Story of Our Civilization, Vol.1, p.342; Christ Lore, Fredk. WM Hackwood, pp.185-6; The Mystic Life of Jesus, by H. Spencer Lewis, 1964, p.239; Church Symbolism, by F.R. Webber, pp.57-8, pl.vi; Man & His Symbols, by Carl G. Jung, 1964; Aldus Bk.s Lon., p.239; Med. Art, by Charles Rufus Morey, p.209; The Migration of Symbols, Alviella; Signs & Symbols of Primordial Man, Albert Churchward.
Anna D. Kartsonis, Anastasis, The Making of An Image, (Princeton University Press, 1986).
Isaiah 14:12-20; 24:21-23; 49:8-9, 51:14, 61:1, 9-10, Ephesians 4:7-10, Ezekiel 26:20, 31: 14-18, 32:18, 23-32, Luke 11:14-22, John 5:25-29, 11:25-6, Acts 2:23-36, 13:33-37, Psalms 16:10; 68:18, Acts 24:15, Romans 6:4-11, 10:6-7, 14:7-9, Colosians 1:18, 2:12, 1 Corinthians 10:1-5, 15:12-31, Hebrews 10:13, Psalm 110:1, etc. 1 Peter 3:15-22; 2 Corinthians 4:10-14, 5:1-4; 1 Corinthians 15:16-28; The Ante-Nicene Fathers 1: p.12, 33, 62, 70, 144-6, 154, 183, 190-1, 234-5, 330, 352, 388, 421, 446, 448-51, 455-7, 471, 488-9, 493-5, 499-500, 506, 510, 532, 543-4, 549-50, 560, 572-3, 576; The Ante-Nicene Fathers 2: p. 37, 49-50, 203, 357, 415, 461-2, 490-2, Jeffrey Burton Russell, Satan, The Early Christian Tradition, (Ithace, London: Cornell University Press, 1981), pp.118-122; 1 Corinthians 15:21— 28; David Diringer D. LITT., Illuminated Book, (R.Q. London: Faber and Faber Limited, MCMLVIII), 3, 14-b, S. Swithin Psalter, Christ in Limbo trampling over the devil, or a demon. An angel is behind Christ thrusting down on it with a lance. This is one example in many in which Christ puts his enemies the devil and the demons under his feet as a symbol of victory over them. His right hand grasps the raised up right hand of Adam, the first to be delivered from the jaws of hell.
The Ante-Nicene Fathers, Volume 2, p. 490, Clement of Alexandria, The Stromata, or Miscellanies, Book VI, chapter VI; T. W. Doane, Bible Myths, and their Parallels In Other Religions, being a camparison of the Old and New Testament Myths and Miracles with Those of Heathen Nations of Antiquity, considering also Their origin and meaning, (7th edition, 1910, CR 1882), Chapter XXII, pp. 211— 214, citing from another translation of Clement of Alexandria, Strom. vi. Chapter 6.
J. E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (Publications of the Modern Language Association of America, XLVII, 1932), pp. 949 ff; See also: Miss King's article in the Art Bulletin, XVI (1934), 298; Chandler Rathfon Post, A History Of Spanish Painting, Volume VI, Part II, p.394, figure 164, & pp.392, 412, 414-15, figure 174, & pp. 448-89, figure 190; Volume XI, pp.172-3, figure 64; Volume X, pp.122-3, figure 40.
Clara Erskine Clement, 1871 & 1881, A Handbook of Legendary And Mythological Art, (Boston and New York: Houghton Mifflin Co., The Riverside Press Cambridge), pp. 197-98, see also pp. 199-209, on the death and assumption of the Virgin Mary.
Hart, 1979, Art, Vol. 1, p. 325-27, fig. 410, Benedetto Antelami (c. 1150- 1230 A.D.), Descent from the Cross, Relief, 1178, Cathedral of Parma, Italy.
Franz Unterkircher, A Treasury of Illuminated Manuscripts, pl. II, pp. 54-5, & 58, lower portion, Antiphonary of St. Peter's Salzburg, c. 1160, p. 630.
W.G. Thomson, A History of Tapestry (From the Earliest Times until the Present Day), 3rd Ed., with revisions edited by F.P. & E.S. Thomson, (EP Pub. Lim. First ed. 1906, this ed., 1973), see p. 237. This version of the descent from the cross is after Salviati. Florence.
Great Centers of Art, Prague, Allantleld & Schram Montclair, (Leipzig, London: George Prior, 1970), p. 246, fig. 173, the risen Lord's embraces Mary, from the Passional of Abbess Kunhuta. Prague. 1314-1321. See also p. 81, from a collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George's in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V.
Brian De Breffny and George Mott, The Churches and Abbeys of Ireland, (New York: W. W. Norton, & Co., CR 1976 Thames and Hudson LTD., London), p. 87, tomb-niche at Strade, Co. Mayo. About the 13th-14th centuries A.D.
Martin Davies, The Early Italian Schools, Before 1400, (National Gallery Catalogues), revised by Dillian Gordan, (London: CR by the National Gallery 1988), see pl. 52, Master of the Blessed Clare, Vision of the Blessed Clare of Rimini (No. 6503).
Albert C. Barnes & Violette De Mazia, The French Primitives And Their Forms (From their Origin to the End of the 15th Century), (Merion, PA., USA: Barnes Foundation Press, 1931), p. 271.
Gothic and Renaissance Art in Nuremberg 1300-1550 by the Metropolitan Museum of Art, (New York & Germanisches Nationalmuseum, Nuremberg, CR 1986, Philippe de Montebello, Director), p. 151, fig. 28, Master of the Bamberg Altarpiece, showing Christ as the man of sorrows. His left hand is raised, while his right arm extends out to embrace the Virgin Mary.
John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 81, Verrocchio: Christ displays his wounds, see also detail in fig. 57, San Michele, Florence.
Otto Pacht, Book Illumination In The Middle Ages, pp. 34-35, figs. 32-33.
Roger Hinks, Carolingian Art (A study of early Medieval painting and sculpture in Western Europe), (Ann Arbor Paperbacks 1962, The University of Michigan Press), p. 167, fig. a & b. XVI. Ivory panels with liturgical scenes, for a 10th century depiction of the celebration of the mass which depicts a number of people around the altar making different gestures, some of which are the same, if not similar to the gestures of Christ, when he displayed his wounds.
Peter Brown, Society And The Holy In Late Antiquity, (Berkeley and Los Angeles: University of California Press, 1982), p. 258, & note 30, see G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce. Bulletin de correspondance hellenique XXXIV (1910): 96-109; The Lost Books of the Bible and the Forgotten Books of Eden, pp. 86-88.
In the Discourses of the Apostles, Jesus says that he went down and spoke with Abraham, Isaac, and Jacob and the other old times fathers and declared to them how that they might be raised up by his right hand. He says: "with my right hand I gave them the baptism of life and release and forgiveness of all evil, even as I do to you here and to all who believe on me from this time on." (Dr. Huge Nibley, Mormonism and Early Christianity, note 119; Schmidt, Gesprache Jesu, 315; cf. 317-18; John 3:22-26; 4:1).
Encyclopedia of World Art, (McGraw-Hill, 1959), Volume I, plate 292.
In another work, A.D. 1312-1321, Christ, with wounds in his hands and feet, embraces Mary. See: Prague, Allantleld and Schram Montclair, Great Centers of Art, (Leipzig, London: George Prior, CR 1979, Edition), p. 246, fig. 173, “Christ’s Mystic Embrace with Mary. From Passional of Abbess Kunhuta. Prague. 1314-1321". “173 Christ’s Mystic Embrace with Mary... Richly illuminated parchment codex.... Collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George’s in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V”. It is interesting to note that Christ’s hands have the nail mark wounds in the middle of his hands. Thus, this represents Christ’s post-resurrection visit with Mary.
Juliana and Dumitru Dancu, Romanian Folk Painting on Glass, (Bucharest: Meridiane Publishing House, 1979), translated into English by Andreea Gheorghitoiu, see 123, “Dormition of the Virgin.” Laz Pavel Zamfir 1897. Jianu Collection (Museum of Oltenia, Craiova. Jesus is “holding the kneeling Virgin by the hand” as she ascends into heaven.
Matthew 27:52-53; Acts 1:3, Huge Nibley, Since Cumorah, The Book of Mormon In the Modern World, (Salt Lake City, Utah: Deseret Book Co., 1967), pp. 96-126.
Alfred Stange, German Painting, XIV--XVI Centuries, (New York; Paris and London: The Hyperion Press), p. 92, Master Of the St. Bartholomew's Altar, St. Thomas Altar. Central Panel. 1501, Cologne, Wallraf-Richartz-Museum.
Hackwood, Christ Lore, p. 172; Age of Chivalry, Art in Plantagenet England 1200--1400, edited by Jonathan Alexander and Paul Binski, (Weidenfeld and Nicolson, London: Royal Academy of Arts, London, 1987), page 306, fig. 255. Christ guides souls out of the jaws of hell over the broken doors by grasping the wrist of the first to be rescued with his right hand. This is similar to how he is also grasping the arm of the apostle Thomas who is feeling the wound in Christ’s side.
Peter Clayton, Treasures of Ancient Rome, (Gallery Books, Bison Books, 1986), p. 68; Arte Paleocristiano, En Espana, por Pedro de Palol, Ediciones Poligrafa, S. A., p. 41, figs. 22-24, & p. 166, figs. 104-5.
In the "earliest form of Christianity there is a connection between baptism and Christ's descent into hell immediately after his death.... In the liturgical and doctrinal texts of the patristic era, numerous indices can be found of this conjunction of baptism with the descensus ad inferos..." Paul and Peter are said to have seen in baptism a type of Christ's descent into the spirit prison. (Yves Bonnefoy, Mythologies, (Chicago and London: The University of Chicago Press, 1991), Vol. 2, p. 653; Alfred Loisy, [1857-- 1940], The Birth Of The Christian Religion, (University Books, Inc., 1962), pp. 235-37; Ferguson, Encyclopedia Of Early Christianity, p. 411 says that in the Latin west, the baptismal creed of the Italian see of Aquileia (Rufinus, Symb. 18;28) made reference to the descent. During the 4th century A.D., S. Cyril of Jerusalem, Library of Fathers, Vol. II, pp. 260-66, Lectures XIX— XX, Cyril on the Mysteries, (Oxford, London: John Henry Parker, MDCCCXXXIX).
John P. Lundy, Monumental Christianity, p. 388— 89; The Nicene And Post Nicene Fathers, Vol. VII, S. Cyril of Jerusalem, Introduction, Catechetical Instruction, xi--xxxv; Archibald Robertson, Select Writings And Letters, of Athanasius, Bishop of Alexandria, pp. 49-50, Incarnation of the Word, 25; Jeffrey Burton Russell, The Prince of Darkness, (Ithaca, New York: Cornell University Press, 1988), p.122; Clara Erskine Clement, edited by Katherine E. Conway, A Handbook Of Christian Symbols And Stories Of The Saints As Illustrated In Art, (Boston and New York: Houghton Mifflin Company, The Riverside Press Cambridge, 1871, 1881, 1886), p. 108.
Ephrem, of the Syrian Church, was born at Nisibis in Mesopotamia about 306 A.D., and died about 378 A.D. See his The Pearl, Or, Seven Rhythms On The Faith, Ephrem Syrus (Ephraim Syrus). See: The World's Orators, Editor in Chief, Guy Carleton Lee, Ph.D., (New York and London: University Edition, G.P. Putnam's Sons, The Knickerbocker Press, 1900), pp. 193-214; The Nicene And Post-Nicene Fathers, Volume XIII, pp. 293-301; New International Illustrated Encyclopedia Of Art, General Editorial Consultant, Sir John Rothenstein, C.B.E., Ph.D., LL.D., (New York: Greystone Press, MCMLXVII), Volume 2, pp. 402-3. Panel altar of Saint Peter, church of Santa Maria in Tarrasa, near Barcelona, Spain. The art work was by Luis Borassa, early 15th century A.D. Peter is half way out of the water as Christ lifts him up by the hand. See also: Henry Ansgar Kelly, The Devil At Baptism, (Ritual, Theology, and Drama), (Ithaca & London: Cornell Un. Press, 1985), the whole book is an interesting and valuable source.
John P. Lundy, 1882, Monumental Christianity, pp. 264-65, note 1, Lib. v. c. 31, iii c. 20, of Har:; Harvey's Creeds, Vol. I. pp. 333-4. The Nicene and Post-Nicene Fathers, (series), Vol. XII, pp. 182-83, Leo The Great, Sermon LXXI: III. The Nicene and Post-Nicene Fathers, series: Volume XII, pp. 163-69, & 176, 179. 182-3, 188, & 190, Leo the Great. See also pp. 186-87, Sermon LXXIII, On The Lord’s Ascension, II. Werner R. Deusch, Deutsche Malerei, Des Funfzehnten Jahrhunderts, Die Malerei Der Spatgotik, (Berlin, Germany: Kurt Wolff Verlag, 1936), plate 81, Johann Koerbecke, Himmelfahrt Mariae. 1457 Lugano, Sammlung Baron Thyssen-Bornemisza.
Juliana and Dumitru Dancu, 1979, Romanian Folk Painting on Glass, 123; Macklin's Monumental Brasses, (Including a bibliography and a list of figure brasses remaining in churches in the United Kingdom), re-written by John Page-Phillips, first published in 1969, see 2nd edition 1972, London: George Allen And Unwin LTD., pp. 50 & 53, William Ermyn, rector, 1401, Castle Ashby, Northants. Skulptur Und Grabmal Des Spatmittelalters In Rom Und Italien, Akten Des Kongresses, Scultura E Monumento Sepolcrale Del Tardo Medioevo A Roma E In Italia (Rom, 4--6. Juli 1985), Herausgegeben von Jorg Garms Und Angiola Maria Romanini, Verlag Der Osterreichischen Akademie Der Wissenschaften, Wien, 1990, figure 14. See also: Figures 14, 15, Abbs. 5, 15, 27, 32, p. 265, fig. 3, & figures 26-27, 29, p. 272, fig. 33, Abb. 12-13, p. 393, abbs. 1-2, Abb. 3 of Mailand. S. Gottando, Grabmal des Azzo Viseonti, Liegefigur. See also Abbs 9-10, Abb 4, fig. 5; Julian Gardner, The Tomb And The Tiara, Curial Tomb Sculpture in Rome and Avignon in the Later Middle Ages, (Oxford: Clarendon Press, 1992), figs. 18-19, 25-6, 66, 74-5, 81-2, 108, 111-12, 125-7, 144, 204, 220, & 224-7. Henry Trivick, 1971, The Picture Book of Brasses in Gilt, 5 Royal Opera Arcade Pall Mall London SW I, John Baker, p. 17, u, soul on garment, 169, 172, 198-99. Craig Harbison, The Last Judgment in Sixteenth Century Northern Europe, (New York and London: Garland Publisher Inc., 1976), p. 316, fig. 8 of Martin Schaffner, The Blessed, fragment of a Last Judgment, (Pfullendorf Altar), panel, c. 1500, Freiburg, Diozesanmuseum, (inv. no. Mla/D), the glove symbol is seen on a religious leader who is clasping the wrist of a naked soul about to enter into paradise. Werner R. Deusch Deutsche Malerei Des Dreizehnten Und Vierzehnten Jahrhunderts, Die Fruhzeit der Tafelmalerei, Genius Verlag, Berlin, 1940, see 57 Nachfolger Des Theodorich Von Prag um 1375. Antonin Matejcek & Jaroslav Pesina, Czech Gothic Painting 1350 - 1450, (Melantrich Praba 1950), see figs. 31, 74, 76, & 80.
Stange, German Painting, XIV--XVI Centuries, p. 54, lower section, School of Theoderic of Prague, Votive Picture of Ocko Von Vlasim, A.D. 1380, Prague, Gemaldegalerie. John Rupert Martin, The Illustration Of The Heavenly Ladder of John Climacus, (Princeton University Press, 1954), p. 43, XIV, 64. Fol. 187 v: Tranquillity, Princeton, Univ. Lib. Garrett MS 16; Psalm 113:7, depicting a type of Christ's descent into Hell (p. 43). Betty Willsher and Doreen Hunter, 1978, Stones, (New York: Taplinger Pub. Co., 1979), pp. 14-15, 16a, & p. 53. Francis Y. Duval & Ivan B. Rigby, 1978, Early American Gravestone Art In Photographs, (New York: Dover Pub. Inc.), pp. 124-25. Kenneth Lindley, Of Graves And Epitaphs, (London: Hutchinson, 1965), grave marker of Withington, Gloucestershire. Arte Paleocristiano, En Espana, Por Pedro de Palol, Ediciones Poligrafa, S. A., pp. 146-151, fig. 88, Sogenannter Auferstenhungs - Sarkophag. Krypta von Santa Engracia. Zaragoza. A Lithuanian Cemetery, St. Casimir Lithuanian, Cemetery in Chicago, Illustrated, (Chicago: Lithuanian Photo Library and Loyola, Chicago University Press, 1976), p.65, fig. 15. JCJ Metford, Dictionary of Christian Lore and Legend, (London: Thames and Hudson, Ltd, 1983), p. 143. Souls ascending a ladder to heaven are greeted by Christ who lifts them up into heaven by grasping their wrist. Greek icon, A.D. 1663. Maus, The Church And The Fine Arts, pp .323-26, under the heading: St. Francis of Assisi, abridged from The Book of Saints and Friendly Beasts, by Abbie Farwll Brown, pp. 211-25; Clement A. Miles, Christmas Customs And Traditions, (Their History and Significance), pp.38-9, 68, 73, 78, 85, & 91-2. “What are these wounds in thine hands?” (Zec 13:6). A different wound from the old covenant of circumcision is mentioned by the apostle Paul to the Galatians. “From henceforth let no man trouble me: [about the controversy over circumcision, see Galatians chapters 1-5] for I bear in my body the marks of the Lord Jesus.” (Galatians 6:17). See also: Webster’s Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications Inc., 1990), see Stigma, Stigmata, on p. 1627. See also: JCJ Metford, Dictionary of Christian Lore and Legend, p.233.
Spencer W. Kimball (Of the Council of the Twelve Apostles), Ensign of the Church of Jesus Christ of Latter-day Saints, Report and Proceedings of the 143rd Semiannual General Conference. Address delivered at the Sunday afternoon session, October 7, 1973, entitled: The Rewards, The Blessings, The Promises, (Salt Lake City, Utah, The Church of Jesus Christ of Latter-day Saints, January 1974), pp. 14-15. Kimball quotes from a story written by "Roy H. Stetler, publisher of a religious journal in the East." And then cites from: Doctrine and Covenants 45:51-52. See also: Zechariah 13:6; Matthew 25:13-14, 34-45. Albert E. Bailey, (Director of Religious Education Worcester Academy, Mass., 1916), The Gospel In Art, (Boston & Chicago: Pilgrim Press), pp. 382-385, see also pp.438-444. Bailey, The Gospel In Art, pp.382-385, & 438-444. John Pope-Hennessy, Fra Angelico, (Ithaca, New York: Cornell University Press, 1974, 1st published in 1952, CR 1974 by Phaidon Press Limited), pp.22, 77, & 205, pl. 70. Art and Archaeology, (The Arts Throughout the Ages), Vol. XXV, Jan. 1928, #1, p.24. Tanner’s Altar. Museum of Barcelona. Matthew 25:13-30; Acts 1:3; Rev. Alexander Hislop, The Two Babylons or The Papal Worship Proved to be The Worship of Nimrod and His Wife, (Neptune, New Jersey: Loizeaux Brothers, first edition 1916, First american edition 1943, second 1959, published in English by A & C Black, LTD), pp. 2-11, 92-93, 113-14, & 185-86; Dr. Huge Nibley, Since Cumorah, (Salt Lake City, Utah: Deseret Book Company, 1967), pp. 22-126. The amount of time that Christ traveled around the world as a Teacher is uncertain. Early Christians gave different amounts of time, and traditions make that amount of time even longer, even up to 100 years. See: Irenaeus [A.D. 120-202], The Ante-Nicene Fathers, Volume 1, pp.391-2, Irenaeus Against Heresies, Book 2, chapter 22:5, see also note 2. Francis Legge, Forerunners And Rivals Of Christianity, From 330 B.C. To 330 A.D., (New Hyde Park, New York: University Books, CR 1964), In two volumes bound as one, Volume 2, pp. 60-61, Chapter VIII, & note 1 on p.61. Dr. Huge Nibley, The Collected Works of Huge Nibley, Volume 4, Mormonism And Early Christianity, 1987, (Salt Lake City, Utah: Deseret Book Company, and Provo, Utah: Foundation For Ancient Research and Mormon Studies, F.A.R.M.S.), pp.10-11, & notes 1-11 on pp. 22-23. “According to the records, Jesus journeyed to England and Europe with his uncle, Joseph of Arimathea, the tin trader. This was only the beginning of his post-crucifixion travels and other legends say that he traveled back to India and Tibet. It is at this point that Jesus, working with the Essenes as both his parents had, that Jesus began his world-wide trek, which included crossing the Pacific to North and South America. He allegedly traveled for nearly 100 years around the world. The Islamic title for Jesus is “the Great Traveler.” (David Hatcher Childress, 1992, Lost Cities of North & Central America, (Stelle, Illinois: Adventures Unlimited Press), pp. 247-48). Ohler, THE MEDIEVAL TRAVELLER, pp. 82, 84, 85, & 89; Dom Hubert Van Zeller, The Holy Rule, Notes on St. Benedict's Legislation for Monks, (New York: Sheed & Ward, 1958 Zeller), pp.331 & 333, see also note 1 on p.331, & p.467; Schroll, Sister M. Alfred. Benedictine Monasticism, as reflected in the Warnefrid-Hildemar commentaries on the Holy Rule, (New York: Columbia University Press, 1941), p.147; David Knowles, Christian Monasticism, (New York, Toronto: World University Library, McGraw-Hill Company, 1969, reprinted 1972 & 1977), p.35, & note 12 on p.245, Rule of St Benedict. The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, Volume 2, ITALIAN ART TO 1850, Edited by Professor Mario Monteverdi, (Grolier Inc., 1965), see: Filippino Lippi, The Madonna Appearing to St. Bernard. About 1486, Florence, Badia. A portion of a scene in the background shows two monks greeting each other in a very interesting way for endowed members to consider. The one supports himself with a crutch or walking staff as though to represent the traditional way in which they were to greet each other as if each wanderer was Christ himself in the guise of a cripple, beggar, pilgrim, leper, or fellow servant. Christ’s hidden and true identity would be known only to those who knew about how he was wounded. Hood, 1933, Fra Angelico at San Marco, pp. 158, & 160, pl.152. Fra Angelico, Christ Being Received as a Pilgrim. Florence, San Marco, cloister; The Bible In Art, Twenty Centuries Of Famous Bible Paintings, (New York: Covici, Friede, Edited with Commentary by Clifton Harby). John Rupert Martin, The Illustration of The Heavenly Ladder of John Climacus, (Princeton University Press, 1954), see LIX, figure 179, Fol. 15v, and Fig. 64, Fol. 187v, page 43, and XLV: 133, CXI: fig. 296. Valentin Denis, L’ Art D’ Occident, Des Catacombes A La Fin Du Xve Siecle, (Editions Meddens, 1965), see II-Fra Angelico, A.D. 1400-1455. Note the two monks greeting each other. Walter Lowrie, Art in the early Church, (New York, New York: Pantheon Books, 1947), plate 100. John Pope-Hennessy, (1952), & 1974, Fra Angelico, (Ithaca, New York, Cornell University Press), pl.70. "CHRIST AS PILGRIM RECEIVED BY TWO DOMINICANS. Cloister, San Marco, Florence." Compare: Docteur Paul Thoby, Le Crucifix (des Origines au Concile de Trente), (Bellanger Nantes), plate 27, #63, & plate 26, #59. Walter Oakeshott, 1959, Classical Inspiration In Medieval Art, (New York, New York: Frederick A. Praeger), plate 79, Italy, 5th century A.D., & plate 80, 9th century. John Beckwith, 1972, Ivory Carvings in Early Medieval, (London, England: Harvey Miller & Medcalf Ltd.), p. 33, plate 33. The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b.
Hanns Swarzenski, 1967, Monuments of Romanesque Art, (Chicago: University of Chicago Press), plate 15, figures 34-5, & plate 66, figure 151, late 10th century. Mary Ann Woloch Vauhn, 1983, Ukrainian Christmas, Traditions, Folk Customs, and Recipes, (1st printing November 1982, 8th April 1990), p. III-7. Dom Hubert Van Zeller, The Holy Rule, Notes on St. Benedict's Legislation for Monks, (New York: Sheed & Ward, 1958), pp. 30-31, 222, 244-6, 330-1, 334, & 430. Lawrence Gowing 1987, Paintings in the Louvre, (New York: Stewart, Tabori and Chang), p. 35, & 167; Byran Holme, Medieval Pageant, (Thames & Hudson, 1987), pp. 28-9, & p. 34; Robert Fossier, 1989, The Middle Ages, p. 435; Lester B. Rogers, Fay Adams, & Walker Brown, Story of Nations, (Holt, Rinehart & Wilson, Inc., 1943), p. 176; Sidney Painter, 1953, A History of the Middle Ages, 284-1500 A.D., p. 430; Gertrude Hartman, The World We Live In and How It Came To Be, A Pictured Outline of Man’s Progress from the Earliest Days to the Present, (New York: The Macmillan Company, 1961), pp. 127-29. Leonard W. Cowie’s, The March Of The Cross, (New York; Toronto; London: McGraw-Hill Book Co.), pp. 186-67, fig. 228.In an Victorian work, Christ stands at a door without a door nob on the outside, is work is entitled: The Light of the World by William Holman Hunt. “‘The door at which Christ knocks is the door of the human heart... Its only handle is inside.” Gilles Quispel Professor, 1979, The Secret Book of Revelation, p.48; Kurt Weitzmann, 1979, Editor, Age Of Spirituality, # 438; Ernst Kjellberg & Gosta Saflund, Greek & Roman Art (3000 B.C. to A.D. 550), (New York: Thomas Y. Crowell Co., English CR 1968 by Faber & Faber Limited), p.208 fig. 192. Detail from wooden doors at Santa Sabina, Rome, A.D. 432, showing Christ clasping hands with one of the two angels helping him ascend into heaven. Robert Fossier, 1989, The Middle Ages, The Cambride Illustrated History of the Middle Ages, (Cambridge University Press, 1989), Translated by Janet Sondheimer, p.470, Carolingian ivory work. Relief, c. 870: David the Psalmist entering the house of the Lord. Carved by artists at the court of Charles the Bald, the piece was made as a cover for the emperor’s Prayer Book (Zurich, Schweizerisches Landesmuseum. David M. Wilson, 1984, Anglo/Saxon Art, From the Seventh to the Norman Conquest, (Woodstock, New York: Overland Press), pp.182-83. “229 Page from the Utrecht Psalter, illustrating Psalm 27: (Utrecht, University Library, Script. eccl. 484, fol. 15r.). Another depiction shows the same sort of scene. “230 The same scene, copied from the Utrecht Psalter by an English scribe. (London, British Library, Harley 603, fol. 15r.). Produced at Christ Church, Canterbury, in about 1000 by a number of artists (further drawings, 2nd quarter of the 11th century through the early 12th century).
David mentions being "saved," by being led to heavenly realms by the hand (Palms 16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18; 73:23-4; 89:13; 118:16-21; & Psalm 23). In one depiction, an angel conducts the souls of the virtuous to Paradise, with another angel standing inside the half-open door, welcoming a soul by clasping the soul’s hand through the door way. 13th-century mosaic on the cupola of the Baptistery of S. Giovanni, Florence. (Robert Hughes 1968, Heaven & Hell in Western Art, pp. 190-91). Roselle Williams Crawford, Survival of Legends, (Legends and Their Relation to History, Literature and Life of the Southwest), (San Antonio, Texas:The Naylor Co., 1952), pp. 62-3, see also notes 74 & 79, & p.82, which makes reference to R. H. Schauffler's book: Christmas, N.Y. 1907). Christmas (Its Origin, Celebration And Significance As Related In Prose and Verse), Edited by Robert Haven Schauffler, 1907, (New York: Dodd, Mead & Co., 1947), introduction xi. William Muir Auld, Christmas Traditions, p.140, & note 5. "T.G. Crippen, Christmas and Christmas Lore, pp. 151f. Sechrist, Woolsey, It's Time For Christmas, pp.50-1 & 243-249. Geoffrey R. King, 1949, The Forty Days, (Grand Rapids, Michigan: WM. B. Eerdmans), pp. 15-20, The Golden Legend, medieval poetry about Christ’s descent into hell, and of him bursting through the doors of hell to free the captive spirits held there. History of America Before Columbus, P. D. Roo, 1900, Vol.1, pp.205-9; The Ante-Nicene Fathers, Vol.3, pp.157-58, chap. vii, Tertullian [A.D. 145-220], An Answer To The Jews, chapter VII; Isaiah 45:1-3, (translated by the Rev. S. Thelwall, Pub. T&T Clark Edinburgh, WM. B. Eerdmans Pub. Co., Grand Rapids, Michigan, reprinted May 1989). Tertullian, Adversus Judaeos, in vol.2 of Patrologiae Latina, 650; Isaiah 13:2. The writer of the Epistle of Barnabas was believed to have been an Alexandrian Jew during the times of Trajan & Hadrian, about [A.D. 100]. The writer looked for types of Christ in the Old Testament scriptures. In one portion he cites from Isaiah, "...And again saith the prophet, "I will go before thee & make level the mountains, & will break the brazen gates, & bruise in pieces the iron bars; & I will give thee the secret, hidden, invisible treasures, that they may know that I am the Lord God." (Isa. xlv. 2-3). Later the writer of this Epistle cites from David's psalms "The Lord said unto my Lord, Sit at My right hand, until I make Thine enemies Thy footstool." (Psa.cx:1 & Matt.22:43-5). "And again, thus saith Isaiah, "Thy Lord said to Christ," my Lord, whose right hand I have holden," (Codex Sinaitius, Latin Text has, "he has taken hold"), that the nations should yield obedience before Him; & I will break in pieces the strength of kings." (Isa.xlv.1), "Behold how David calleth Him Lord & the Son of God." (The Ante-Nicene Fathers 1: p.144 & 145, chap.11, & 12, The Ep. of Barnabas, Justin Martyr, p. 207). Tertullian [A.D. 145-220], The Ante-Nicene Fathers, 3: p.40, Tertullian, Apology chap. xxvi; p.156, An Answer to the Jews, chapter v; see also: Matthew 28:19-20; Mark 16:15-16; Luke 24:45-48; Psalm 19:4; Romans 10:18. The Ante-Nicene Fathers, Volume 4, p. 641, Origen Against Celsus, Book VIII, chapter IV. The Book of Mormon, 3rd Nephi, 11:18-41; 12:1-2; 13:25-34; L. Taylor Hansen, He Walked the Americas, pp. 91-92. “During each of His visits He trained twelve disciples, and one to be their leader, who would accede to His title after He had gone about “My Father’s Business.” After his visit the tribesmen carved the hand with the ‘T’ cross to remind them of his coming. Origen, Periarch, II, iii, 6, in Patrologia Graeca 11:194, as cited in Since Cumorah, Huge Nibley, 1967, pp.74-5. Isaiah 42:6-7 suggests that covenants are made with a hand grasp. John McManners, Editor, The Oxford Illustrated History of Christianity, (New York, Oxford: Oxford University Press, 1990), p.632. Albert Churchward, The Sign & Symbols of Primordial Man, (New York: Swan Sonnenschein & Company, Limited and E. P. Dutton & Company, 1910), facing page 114, p.331, fig. 134-A, and p. 355, fig. 156. See also: Augustus Le Plongeon, Sacred Mysteries Among The Mayas & The Quiches, (New York: 3rd Edition, Macoy Pub. & Masonic Supply, 1909), pp.34-40; Anthony W. Ivins, 1934, The Relationship of "Mormonism" & Freemasonry, (Salt Lake City, Utah: Deseret News Press), pp.122-126; The World’s Great Religions, 1957, p. 287; Fossier, The Middle Ages, p. 435. Bryan Holme, Medieval Pageant,, (Thames & Hudson, 1987), pp.28-9, & 34; Lester B. Rogers, Fay Adams, & Walker Brown, Story of Nations, (Holt, Rinehart & Wilson, 1943), p.176. The Middle Ages, The Cambridge Illustrated History of the Middle Ages, I, 350-950, Edited by Robert Fossier, (Cambridge University Press, 1989), p. 435; Sidney Painter, A History of the Middle Ages, 284-1500, (Alfred A. Knopf, 1953), p.430. The Book Of Mormon, Alma 47:22-24, italics added. See also: The World's Great Religions, 1957, p.287; ABC's Of The Bible, (Reader's Digest), Ed. Kaari Ward, etc., 1991, cover picture, lower left hand corner: Madonna & Child, (Mary & the Christ child), by Giovanni da Milano (The Metropolitan Museum of Art, Rogers Fund, 1907), depicting a person kneeling before the Christ child as if in the traditional hand clasping gesture before a King. Paintings in the Louvre, by Lawrence Gowing 1987, Stewart, Tabori & Chang N.Y., pp.35, 167. On an ancient American work from Tres Zapotes, a kneeling person grasps, with his left hand, the right hand of a standing person. The interpretation behind this monument needs further research, however, it may be that this represents the clasp before a noble or king. (See: Zecharia Sitchin, 1990, The Lost Realms, (New York, New York: Avon Books), p. 107, figure 61).
The hand clasp seems to be involved in this idea of Christ drawing unto Himself the different people of the different races of the world. In the art works, when Christ `raises up,' or `lifts up,' or `draws' unto Himself-- Adam & Eve, etc., (who often represents the human race too), such as in the harrowing of Hell, the descent down in & ascension up out of limbo, hades, hell, the pit, etc. It is often by a hand clasp that Christ "draws" them up with, or lifts, &, or pulls them up with. Or in some cases support them & keeps them from falling. We also see this in ascension into heaven, as the soul is raised up out of the baptismal font, &, or the grave during the resurrection too. (The Icon, Weitzmann, pp.170, 225, 282-3, 342-3, etc.; Lowrie, op. cit., pl.100; Gothic Painting, I, p.48; The Vatican Collections, p.72, fig.25; The Golden Age of Hispanic Silver, 1400-1665, by Charles Oman, Lon.: Her Majesty's Stationary Office, 1968, pl.34, figs.59 & 60, & pl.47, fig.80; Anastasis, Kartsonis; Psalm 73:23-4; The Secret Book of Revelation, by Gilles Quispel Professor, 1979, p.48; Age Of Spirituality, Ed. by Kurt Weitzmann, 1979, #438: left; By Study & Also By Faith, 1: pp.611-642; Palms16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18; Isa.42:5-7; & Eph.4:7-10; Palms 73:23-4; 89:13; 118:16-21; Palm 23; Classical Inspiration In Medieval Art, Oakeshott, pl.70, & 80; Swarzenski, pl.15, fig.34 & 35, & pl.66, fig.151. &: Rice, fig.174; Romanesque Frescoes, by Anthony, #40; Byzantine Painting, (The Last Phase), by David Talbot Rice, 1968, Pub. by The Dial Press, Inc., N.Y., #61, 78, 87 & 94. In #80 we see 2 people supporting a person as he passes over from one side to another. They support him with what seem to be rites of passage hand grips. This art work is said to be found in the "Mount Athos, Karyes, Church of the Protaton." This picture seen in this source as #80 is a "...Detail from the scene of the Baptism; c. 1300." See also: Psalm 138:7; Isaiah 41:13, 43:2; Jude 23-24; The Ante-Nicene Fathers, Vol.2, pp.215-7, 231-3; Ivory Carvings In Early Medieval England, by John Beckwith, Pub. by New York Graphic Society LTD, Harvey Miller & Medcalf 1972. Fig.20, etc. "And I, if I be lifted up from the earth, will draw all men unto me. This he said, signifying what death he should die." (John 12:32, The New Testament in the Translation of Monsignor Ronald Knox) = Knox; "will draw the whole creation to myself"-- (The Four Gospels (E. V. Rieu)
Nephi, one of many ancient American prophets [about B.C. 599 & 545], wrote that the Lord God "doeth not anything save it be for the benefit of the world; for he loveth the world, even that he layeth down his own life that he may draw all men unto him. Wherefore, he commandeth none that they shall not partake of his salvation. Behold, doth he cry unto any, saying: Depart from me? Behold, I say unto you, Nay; but he saith: Come unto me all ye ends of the earth,... Hath he commanded any that they should not partake of his salvation? Behold I say unto you, Nay; but he hath given it free for all men; and he hath commanded his people that they should persuade all men to repentance. Behold, hath the Lord commanded any that they should not partake of his goodness? Behold I say unto you, Nay; but all men are priviledged the one like unto the other, and none are forbidden." (2 Nephi 26:24, 25, 27-28). The resurrected Lord Jesus Christ said to a group of ancient Americans that the Father had sent Him into the world to bring to pass the atonement & the resurrection: "And my Father sent me that I might be lifted up upon the cross; and after that I had been lifted up upon the cross, that I might draw all men unto me, that as I have been lifted up by men even so should men be lifted up by the Father, to stand before me, to be judged of their works, whether they be good or whether they be evil-- And for this cause have I been lifted up; therefore, according to the power of the Father I will draw all men unto me, that they may be judged according to their works." (3 Nephi 27:14-15). Ephesians 4:1— 16; & 1 Corinthians 12:12— 31. The Ante-Nicene Fathers, 1:545— 46, Irenaeus Against Heresies, Book V, chapter XVII, verse 3, and note 11: “Through the extension of the hands of a divine person, [note says: “through the divine extension of hands”] gathering together the two peoples to one God.” For these were two hands, because there were two peoples scattered to the ends of the earth; but there was one head in the middle, as there is but one God, who is above all, and through all, and in us all.” Isaiah 11:12: “And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.” Adolphe Napoleon, Christian Iconography, The History of Christian Art in the Middle Ages, (New York: Frederick Ungar Publishing Company, 1965 and 1968, translated from French by E.J. Millington, reprinted from the first edition 1851), Volume I, pp. 54— 55, fig. 20; Gina Pischel, 1966 & 1978, A World History of Art, (New York: Newsweek Books, 2nd revised edition), p. 268— 69. Old Testament, Isaiah 42:6— 16; Anna D. Kartsonis, Anastasis, The Making of An Image, (Princeton University Press, 1986). Note how Christ raises or resurrects the souls out of the underworld in the numerous art works shown in this book. See also 1 Peter 3:18— 22; 4:5-6. In 1 Peter 3:18, the way in which the captive souls ascend (Ephesians 4:8-10), from the “lower parts of the earth” in early Christian art works, or in which Christ “might bring us to God” is by guiding them by the hand. The early Christian writer, Irenaeus, A.D. 120— 202, wrote: “And with great power,” it is added, “gave the apostles witness of the resurrection of the Lord Jesus,” [Acts 4:33] saying to them, “The God of our fathers raised up Jesus, whom, ye seized and slew, hanging [Him] upon a beam of wood: Him hath God raised up by His right Hand to be a Prince and Saviour, to give repentance to Isreal, and forgiveness of sins. And ye are in this witnesses of these words; as also is the Holy Ghost, whom God hath given to them that believe in Him.” [Acts 5:30] (The Ante-Nicene Fathers, Volume 1, pp. 431— 32, Irenaeus Against Heresies, Book III, chapter XII, verse 5, italics added). Kartsonis, Anastasis, The Making of An Image, (Princeton University Press, 1986). See also: By Study and Also By Faith, edited by John M. Lundquist and Stephen D. Ricks, (Salt Lake City, and Provo, Utah: Deseret Book Company and Foundation for Ancient Research and Mormon Studies, 1990), Volume 1, chapter 24, pp. 611— 42, The Handclasp and Embrace as Tokens of Recognition, by Todd M. Compton. See also: The Ante-Nicene Fathers, 1:535, Irenaeus Against Heresies, Book V, chapter IX, verse 4: “But these are inherited by the Spirit when they are translated into the kingdom of heaven. For this cause, too, did Christ die, that the Gospel covenant being manifested and known to the whole world, might in the first place set free His slaves; and then afterwards,... constitute them heirs of His property. . .” Psalms 89:13; 118:16-21; Psalm 23; Oakeshott, Classical Inspiration In Medieval Art, pl. 70, & 80; Anthony, Romanesque Frescoes, #40; David Talbot Rice, 1968, Byzantine Painting, (The Last Phase), (New York: The Dial Press, Inc.), #61, 78, 87 & 94. In #80 we see 2 people supporting a person as he passes over from one side to another. They support him with hand grips. This art work is said to be found in the "Mount Athos, Karyes, Church of the Protaton." This picture seen in this source as #80 is a "...Detail from the scene of the Baptism; c. 1300." See also: Psalm 17:5-7, 73:23-4, 138:7; Isaiah 41:13, 43:2; Jude 23-24; The Ante-Nicene Fathers, Vol.2, pp.215-7, 231-3; John Beckwith, Ivory Carvings In Early Medieval England, (New York: Graphic Society LTD, Harvey Miller & Medcalf , 1972). Fig.20. Isaiah 42:6-7; Psalm 73:23-4; Nibley, Temple & Cosmos, pp.105, 109, 277-9, & fig.49; The Ante-Nicene Fathers, Vol.10, p.221, V, The Narrative of Zosimus; See also: Brigham Young University Studies, Vol. 22, Summer 1982, #3, pp.321-2, The Narrative of Zosimus and the Book of Mormon, by John W. Welch. Matthew 28:18— 20. The Book of Mormon, 3 Nephi 11:28; 2 Nephi 3:11-24. The Lord revealed to the ancient American prophet Nephi what would happen to the gospel after it had proceeded out of the mouth of a Jew, or his apostles. For many plain and precious things, and covenants of the Lord were taken out. Thus, in giving to the world a second witness, The Book of Mormon, the people of the world would come to know the restoration of all things (Acts 3:18-- 21; Ephesians 1:9--10) which were lost during the Great Apostasy. See aslo: 1 Nephi 12:1— 23; 13:1-40; Isaiah chapter 29, note verse 24, how that through this book: “They also that erred in spirit shall come to understanding, and they that murmured shall learn doctrine.” See also: 2 Nephi chapter 29. McManners, The Oxford Illustrated History of Christianity, p.632; Robert G. Calkins, 1979, Monuments of Medieval Art, (New York: E. P. Dutton), pp. 223-25, fig. 186; Andrew Martindale, 1967, Gothic Art, From the 12th to 15th Century, (New York: Praeger), pp. 132— 33, illustration 98; The Book of Mormon, Jacob chapters 5-6; 6:4-5; Bible, New Testament, Ephesians 2:4-22; 4:13; John chapter 17; 10:16; Philippians 1:27; Acts 4:32; Romans 15:5-7; H. Clay Trumbull D.D., The Blood Covenant, A Primitive Rite and its Bearing on Scripture, (New York: Charles Scribner’s Sons, 1885), pp. 65— 75. In early Christian marriage ceremonies, the clasped hand of the couple represented how God had brought them together into “one flesh.” Meaning that what God has joined together, let no one break apart. Paul, in writing to the Ephesians, likened marriage to the uniting of the different members of the Church into one body of believers (Ephesians 5:29— 32). Numerous early Christian art works and rings depict clasped hands to symbolize the two families being joined together in the uniting of the bride and groom. (See: Anne Ward, John Cherry, Charlotte Gere, Barbara Cartlidge, Rings Through the Ages, (Rizzoli International Publishing Inc., English edition 1981), p. 54, fig. 7, p. 60, plate 114, pp. 67--68, plates 136— 37, p. 101, plate 211, p. 107, plate 221, p. 114, plate 245; Madeleine Jarry, World Tapestry, From Its Origins to the Present, (New York: G. P. Putnam’s Sons, 1968 and 1969), pp. 78— 79; Brian Murphy, The World of Weddings, (New York and London: Paddington Press LTD, 1978), p. 99. The Ante-Nicene Fathers, 1:506, Irenaeus Against Heresies, Book IV, chapter XXXIII: 1. Bainton, Behold the Christ, p. 79, fig. 76, hand of God extends over baptismal scene of Christ, while angels ascend with baptismal robes. W. F. Volbach (text) and Max Hirmer, (photos), Early Christian Art, The Late Roman and Byzantine Empires from the Third to the Seventh Centuries, (A. Abrams Pub.), see ivory cover of a gospel book. The baptism of Christ, Western Germany. About A.D. 960-980. CLM. 4451, Staatsbibiothek, Munich. The hand of God extends down over Christ’s baptismal scene. See also, pl. 108, “Luneburg (?), XI Century.” The hand of God extends using finger symbols. See also #107, “From the Bronze Doors of Bernward of Hildesheim, 1015 (Pl. 46).”
Adolphe Napoleon Didron, Christian Iconography, The History of Christian Art in the Middle Ages, (New York: Frederick Ungar, reprinted from 1st edition, 1851, republished in 1965 and 1968, translated into English from French by E.J. Millington), Vol. I, pp. 54-55, fig. 20, “THE DIVINE HAND, WITH A CRUCIFORM NIMBUS.” David M. Wilson, Anglo-Saxon Art, Seventh century to the Norman Conquest, (Woodstock, New York, U.S.A.: Overlook Press; CR 1984 by Wilson, Illustrations and Layout CR by Thames and Hudson, LTD), pp. 186-87, fig. 233, “Crucifixion, from a psalter (Paris, Bibliotheque Nationale, lat. 943, fol. 4v. The hand of God extends out of heaven over Christ on the cross. See also p. 198, fig. 257, “The hand of God. Detail of a Crucifixion at Romsey Abbey, Hampshire”. Magmus Backes and Regine Dolling, Art of the Dark Ages, (New York: Harry N. Abrams, Inc., CR 1969 by Holle Verlog GMBH, Baden--Baden, in Germany), see pages 106-07, Psalter, A.D. 820-30, from Saint-Germain-des-Paris. See also pp. 106-07, 167. Herbert L. Kessler, Illustrated Bibles From Tours, (New Jersey: Princeton University Press, 1977), fig. 164. “Florence, Museo Nazionale, Ivory plaque. King David.” Hand of God extends down over King David. John Beckwith, Early Christian and Byzantine Art, (Penguin Books, 1970), p. 183, fig. 151, p.205, fig. 171, p. 270, fig. 234. Andrew Martindale, 1967, Gothic Art From the 12th to 15th Century, (New York: Praeger, p. 132, illustration 98 “Belleville Breviary from the workshop of Jean Pucelle; probably between 1323 and 1326. Robert G. Calkins, Illuminated Books of the Middle Ages, (Ithaca, New York: Cornell University Press, 1983), p. 222, plate 122, see also p. 220. Windmill Psalter, fol. 102v (New York, The Peirpont Morgan Library, MS M. 102). God extends down a hand to David. Bainton, The Horizon History of Christianity, pp. 214-15, the hand extends towards a soul in prayer. George Zarnecki, Art of the Medieval World, (Englwood, New Jersey: Prentice-Hall and New York: Harry N. Abrams), colorplate 21, A.D. 845, Charles the Bald. Vivian Bible. The Hand of God extending from above.
Nigel Morgan, Early Gothic Manuscripts (II) 1250-1285, (London, England: Harvey Miller, 1988). Gina Pischel, 1978, (C) 1966, A World History of Art, (2nd revised Edition), (New York: Newsweek Books), p. 269, explanation p. 268: “The Hand of God, fresco from St. Clement of Tahull (Museum of Catalan Art, Barcelona)”. Some time between the 11th— 13th centuries. See also: Robert S. Nelson, The Iconography of Preface and Miniature in the Byzantine Gospel Book, (New York: New York University Press, 1980), fig. 46. “Florence, Bibl. Laur. Plut. VI.32, f. 7v, Moses receiving the law” from the hand of God. Bianca Kuhnel, From The Earthly To the Heavenly Jerusalem, Representations of the Holy City in Christian Art of the First Millennium, (Lerlag Herder Freiburg im Breisgau, 1987: Herder, Rom-Freiburg-Wien), fig. 87. Lucca, Public Library, cod. 1275, fol. 12. Francois Souchal, Art of the Middle Ages, (New York: Harry N. Abrams, Inc.), text translated from French by Ronald Millen. CR 1968 in German by Holle Verlag GMBH, Baden-Baden. See p. 196. “Elijah Taken up into Heaven, cast bronze relief on the doors of Sancta Sophia, Novgorod.” The hand of God extends to receive Elijah. Andre Grabar, Early Christian Art, From the Rise of Christianity to the Death of Theodosius, (New York: Odyssey Press), translated by Stuart Gilbert and James Emmons, fig. 214, Coin with the Apotheosis of Constantine. Cabinent des Medaillies, Bibliotheque Nationale, Paris. The hand of God extends to receive Constantine into heaven. See also: Lundy, Monumental Christianity, p. 99. John Beckwith, Ivory Carvings in Early Medieval England, (London, England: Harvey Miller and Medcalf LTD., 1972), p. 33, fig. 33. “The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b.” W.F. Volbach, (text), Max Hirmer (photos), Early Christian Art, The late Roman and Byzantine Empires from the Third to the Seventh Centuries, see: “THE CRUCIFIXION. LATE 11TH OR EARLY 12TH CENTURY. IVORY. TREASURE OF THE CATHEDRAL OF SAINT-JUST, NARBONNE.” "That led them by the right hand of Moses with his glorious arm,... that they should not stumble?" (Isaiah 63:11-13, see also verses 7-9, & 15-16). Isaiah 52:10, & 15; Psalm 98:2-3; The Book of Mormon, 1 Nephi, 22:10-11. The Ante-Nicene Fathers, volume 1, pp. 234-35, Dialogue With Trypho, chapter LXXII, see also note 1. Irenaeus, A.D. 120— 202, cites this prophecy as being found in both Jeremiah, and Isaiah. However, this prophecy, as far as I know, has not been discovered in any of the existing copies of Jeremiah and Isaiah. Instead, the prophecy is made but with different wording. See: The Ante-Nicene Fathers, volume 1, pp.451, & note 4, pp. 493— 94, 506, 510, & 560. The Book of Mormon, 1 Nephi 5:10-22; Mosiah 1:1-7. The Ante-Nicene Fathers, Vol. 1, pp.234-5, see note 1 on p.235, & p.451, note 4, & pp.488, 493-4, 506, 510, 532, 560; The Book of Mormon, 1 Nephi 5:10-13; Mosiah 1:3-4, 16; 2:1-3, 9; The Birth of the Christian Religion and The Origins of the New Testament, Loisy, pp. 204, & 270-1; James L. Barker, Apostasy From The Divine Church, (Salt Lake City, Utah: Deseret New Press, 1960, CR Kate Montgomery Barker), p. 63; Encyclopedia Of Early Christianity, Ferguson, pp. 411-12; Monumental Christianity, Lundy, 1882, pp. 264-5; The Apostles' Creed For Everyman, Barclay, pp. 119-133; Mormonism and Early Christianity, Nibley, note 97, Justin, Dialogue with Trypho 4, 6, in PG 6:645; Irenaeus, Against Heresies III, 20, 4, in PG 7:945; IV, 22, in PG 7:1046; V, 33, 1, in 7:1208; also cited by Jerome, Commentaries in Evangelium (Commentary on Matthew) 4, 27, in PL 26:213. The Book of Mormon, Jacob 6:4-8; Didron's Icon., Chret. p.216, A fresco in the church of the great Greek convent at Salamis. Lundy, Monumental Christianity, p. 99; The Count Goblet D'Alviella, The Migration of Symbols, (1st published at Westminster in 1894, reproduced by University Books, 1956), pp.26-27. By Study and Also By Faith, Vol. 1, p. 620; Joseph Gantner & Marcel Pobe, Romanesque Art In France, pl.135, & p.64. Bainton, The Horizon History of Christianity, pp. 214-5; Weitzmann, The Icon, pp.170, 225, 282-3, 342-3, etc.;Lowrie, Art in the Early Church, pl.100. Gothic Painting, I, p.48; Gilles Quispel Professor, 1979, The Secret Book of Revelation, p.48; Age Of Spirituality, Kurt Weitzmann, Editor, 1979, #438; Swarsenski, Monuments of Romanesque Art; See also: By Study & Also By Faith, 1: pp.611-642; Psalms16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18; Ephesians 4:7-10; Psalm 73:23-4; 89:13; 118:16-21; Palm 23. David M. Robb, The Art of the Illuminated Manuscript, (Cranbury, Jew Jersey: A.S. Barnes and Company, Inc., 1973), pp. 200—201, fig. 135, London, British Museum, Add. Ms. 17737-8, f. 199. Bible from Floreffe, The Ascension of Our Lord, A.D. 1160; Robert G. Calkins, Monuments of Medieval Art, (New York: E. P. Dutton, 1979), pp. 223— 25, fig. 186, Story of Enoch and Noah, Moralized bible. France, A.D. 1250, Osterreichische Nationalbibliothek (MS 2554, fol. 3), Vienna; The New Catholic Encyclopedia, Vol. I, (A to Art), 1968, pp. 932-33, fig. 2, The Ascension of Jesus, early 14th century fresco by Giotto in the Scrovegni Chapel at Padua, Italy; Roland H. Bainton, The Horizon History of Christianity, (U.S.A.: The American Heritage Publishing Company, English edition, 1964), pp. 214—15). Bianca Kuhnel, From The Earthly To The Heavenly Jerusalem, Representations of the Holy City in Christian Art of the Holy City in Christian Art of the First Millennium, (Herder, Rom-Freiburg-Wien, CR Verlag Herder Freiburg im Breisgau, 1987), fig. 87. Lucaa, Public Library, cod. 1275, fol. 12; Etc.; R .G. Hammerton-Kelly, Society for New Testament Studies, Monograph Series 21: Pre-Existence, Wisdom, and The Son of Man, A Study of the Idea of Pre-existence in the New Testament, (London, England: Cambridge University Press, 1973), pp. 29, 65, 127— 30, 148—53, 183—85, 191— 96, 250— 53, & 265— 70. John Pope-Hennessy, (1952), & 1974, Fra Angelico, (Ithaca, New York, Cornell University Press), pl.70. "CHRIST AS PILGRIM RECEIVED BY TWO DOMINICANS. Cloister, San Marco, Florence." Compare: Docteur Paul Thoby, etc., Le Crucifix, des Origines au Concile de Trente, (Bellanger Nantes), plate 27, #63, & plate 26, #59; Walter Oakeshott, Classical Inspiration In Medieval Art, by, (New York, New York: Frederick A. Praeger, 1959), plate 79. Italy, "5th century" A.D., & pl.80, 9th century; John Beckwith, Ivory Carvings in Early Medieval, (London, England: Harvey Miller & Medcalf Ltd., 1972), p.33, pl.33. The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b"; Hanns Swarzenski, Monuments of Romanesque Art, (Chicago: University of Chicago Press, 1967), plate 15, figs.34-35, & plate 66, figure 151, late 10th cent.; W.F. Volbach, Early Christian Art, pl.93, etc.; Jean Porcher, Medieval French Miniatures, 38, etc.; New Catholic Encyclopedia, 1967, Volume 1, figure 10, & pp. 931-36, figs.1-3, The Lost Books of the Bible, in between pp.240-1; Roland H. Bainton, Behold the Christ, p.166, fig.192. Post, A History of Spanish Painting, vol. I, (1930), pp. 219-221, fig. 49, pp. 221-223, fig. 50, pp. 223-225, fig. 51, Christ in the mandorla while on his throne as the Pantocrator, see also pp. 248-9, fig. 62, pp. 278-285, fig. 77, Christ as the Pantocrator related with St. Martin's life and act of mercy towards Christ in the guise of a beggar. In this work, the saint is giving a cloak to Christ as a beggar. 13th century A.D. See also pp. 296-7, fig. 84, Christ in the mandorla symbol as Pantocrator, holds an orb. See also volume II (1930), pp. 62, 64-5, fig. 104, pp. 116-7, fig. 121, pp. 290-1, fig. 177, Christ enthroned in a starry mandorla of angels, he also holds an orb in his left hand. For aanother of this same type see pp. 292-3, fig. 178, both of these also show the angels with their hands held up around Christ. See also pp. 311-313, fig. 188, the Christ child & Mary enthroned, with another portion in the right panel showing saint Martin and Christ disguised as the beggar. Vol. III (1930), pp. 48-50, fig. 265, a portion shows St. Martin and Christ as a beggar. Pages 152, 155, fig. 310, Christ standing on an orb symbol. Pages 212-218, figs. 333-335, the Christ-child and Mary enthroned, Christ is holding an orb. See also fig. 367, Christ is standing, at his feet is an orb with a pictured symbolization of the earth. On p. 330 is mention of a Berlin Salvator (Christ as Saviour of the world), in which Christ's feet rest upon a globe in which the world is depicted. Vol. V, (1934), pp. 245-6, fig, 60, Christ as a beggar receives a cloak from St. Martin. Pages 296, 299, fig. 90, Christ is enthroned as the Pantocrator in the mandorla, holding an orb. Pages 313, 315, fig. 100, the Christ-child on Mary’s shoulders, holds an orb. Vol. IV -- Part II, (1933), pp. 570-4, fig. 229, Christ enthroned with a globe with a picture of the world on it, the globe is his foot stool. Vol. VI -- Part I, pp. 33, (fig. 6. Jacomart (?). St. Martin and the beggar. Diocesan Museum, Segorbe), and p. 38, the paintings of St. Martin with the beggar, in the Provincial Museum, Valencia, from the Anthony Abbot and Ursula are dated back to 1443 A.D. See also Vol. VI -- Part II, p. 484, from the San Francisco Master as seen the parish church of Alcudia. St. Martin and the beggar, "conceived, according to the frequent tradition, as a disguise for Our Lord (Fig. 203)." See also pp. 486, 554-6, fig. 241; Vol. VII -- Part I, (1938), pp. 438-9, fig. 155, St. Ausias is depicted as being visited by the Lord in which Christ punishes him for his wrong doings. On pp. 594-5, fig. 226, is another depiction of Christ as a beggar coming to St. Martin. Pages 688-9 fig. 260 shows Christ on the cross, with a "terrestrial globe" as his foot stool. Pages 859, 861, fig. 351, shows Martin giving a cloak to Christ in the guise of a beggar. Pages 875-6, fig. 358, Christ on the cross with a globe under him; Vol. VIII -- Part I, (1941), pp. 259-60, fig. 114, a portion shows Christ enthroned with a globe as his foot stool. Pages 360-2, fig. 156, Martin has clothed Christ-the -beggar with his cloak. Vol. VIII -- Part II, (1941), pp. 575, 577, fig. 269, shows Martin giving a cloak to the wandering Christ-beggar. Vol. IX -- Part II, (1947), pp. 877-8, fig. 379, Martin with Christ-beggar; Vol. XI, (1953), pp. 123-124, fig. 38, Nicolas Falco. `CHRIST AS BEGGAR,' part of scene of St. Martin's charity, section of Organ-Shutters. Cathedral, Valencia. On p. 123, our Lord Jesus Christ "in the guise of the mendicant with two further members of the military forces as spectators." Vol. XII -- Part I, (1958), pp. 479-80, fig. 207, St. Martin showing charity towards Christ-beggar. Reader’s Digest, ABC’s Of The Bible, Intriguing Questions and Answers About the Greatest Book Ever Written, Kaari Ward, and others, (Pleasantville, New York/ Montreal: The Reader’s Digest Association, Inc., 1991), p. 18, see the 15th century Dutch illustration of God creating Eve. See also: JCJ Metford, Dictionary of Christian Lore And Legend, (London: Thames and Hudson, 1983), p. 269, French Bible, A.D. 1585, showing the 5 days of creation; John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 110, Grotto Vaticane, Rome; Morey, 1935, Christian Art, p. 86; Lowrie, Art In the early Church, plate 100; Robert Huges, 1969, Heaven and Hell in Western Art, (New York, New York: Stein & Day, 1968), p. 76—77, Bas-relief by Wiligelmo, facade of Modena Cathedral, c. 1100, and Romanesque fresco c. 1125, from Chrch of the Holy Cross, Maderuelo, Spain. Prado, Madrid; Virginia Chieffo Raguin, Stained Glass In Thirteenth Century Burgundy, fig. 8, Auxerre 51:7— 12; George Robinson, The Florence Baptistery Doors, (New York: A Studio Book, The Viking Press, 1980), p. 197, & 222, Panel 1, Genesis: Ghiberti’s pp. 226—27. Anthony S. Mercatante, The Facts On File Encyclopedia of World Mythology and Legend, (New York; Oxford: Facts on File, 1988), p. 12. Deutche Spatgotische Malerei, 1430-1500, Alfred Stange, Karl Robert Langewiesche Nachfolger, 1965, see p.62; Andre Maurois, translated from the French by Stephen Hardman, An Illustrated History of Germany, (London, England: The Bodley Head, 1966, CR 1965 Librairie Hachette 1965), pp. 100—101; The Encyclopedia Of Visual Art, vol. 8, Michael Pacher c. 1435-98, altarpiece of The Fathers of the Church, A.D. 1483, Alte Pinakothek, Munich; Praeger Encyclopedia of Art, Praeger (New York; Washington; & London: 1971), Vol. 4, p. 1502. Lowrie, Art In the early Church, pl. 100; Claude Schaffner, & others, (Collection directors), Gothic Painting I, (Geneva, Switzerland: Editions Rencontre Lausanne, 1965; English Edition, Editorial Service S.A. Geneva, 1968), p. 48. Master of Westphalia, 14th century, Christ in Purgatory, Wallraf-Richartz Museum, Cologne; Volbach, Early Christian Art, fig. 83, Venice, St. Mark’s, 5th century (?). Christ’s descent into limbo. Colleen McDannell and Bernhard Lang, Heaven: A History, (New Haven and London: Yale University Press, 1988), p. 132, plate 22, Giovanni di Paolo, Paradise. A.D. 1445. Metropolitan Museum of Art New York. See the lower right hand corner. A hermit or monk is grasping the hand of a woman in the company of another woman who stands behind her. His thumb rest on the middle of her left hand palm. The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (London: George Rainbird Ltd.; Grolier Inc., 1965), volume 4, German And Spanish Art To 1900, edited by Dr. Horst Vey, and Dr. Xavier de Salas, pp. 20 and 113, St.Dorothy clasping the hand of the Christ child. Munich, Staal. Graphische Samm, A.D. 1410—25. Daniel C. Peterson and Stephen D. Ricks, Offenders For A Word, How Anti-Mormons Play Word Games to Attack the Latter-day Saints, (Salt Lake City, Utah: Aspen Books, 1992), pp. 110—16. The Book of Art, 4: pp. 20 & 113; Eugene Seaich, Notes On Ancient Temple Worship, (Salt Lake City, Utah: an unpublished research paper, LDS Research Library, CR ?), pp. 3-4; Encyclopedia Of World Art, Vol. I, pl. 292; Kelly, The Devil At Baptism. Stephen Ernest Benko, Ph. D., Pagan Rome And The Early Christians, (Bloomington: Indiana University Press, 1984), p. 60, 65; Compton, in By Study And Also By Faith, vol. 1, p. 635, note 48, and p. 633, note 23. Hackwood, Christ Lore, p. 5; Benko, Pagan Rome And The Early Christians, pp. 126--27. John P. Lundy, Monumental Christianity, Or The Art and Symbolism of the Primitive Church, (New York: J W Bouton 707 Broadway, 1882), p. 27. Fra Angelico, Giovanni de Fiesole, La Vierge à l’ Enfant avec les saints Jean-Baptiste, Dominique, Francois et Paul (Parme, Galerie Nationale). See the monks clasping each others’ hand in the lower portions of this work. Pamela B. DeVinne, (Coordinating Editor, with other Editors), Webster’s Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications Inc., 1990), p. 929, see: kiss of peace. (Italics added). Christopher Brooke, The Monastic World 1000—1300, (London, England: Paul Elek Ltd., 1974), p. 63, fig. 91. Dom Pieter Batselier, O.S.B., Saint Benedict: Father of Western Civilization, (New York, New York: Publishers of Fine Art Books, 1981, CR by Mercatorfonds Antwerp), pp. 48— 49. Ohler, The Medieval Traveller, pp. 82, 84, 85, & 89.
Cyril of Jerusalem, A.D. 386, “O strange and inconceivable thing! We did not really die, we were not really buried, we were not really crucified and raised again; but our imitation was but a figure, while our salvation is in reality... and all these things have been vouchsafed to us, that we, by imitation communicating in His sufferings, might gain salvation in reality.... Christ received the nails in His undefiled hands and feet, and endured anguish; while to me without suffering or toil, by the fellowship of His pain He vouchsafes salvation.” (A Library Of Fathers of the Holy Catholic Church, (London: John Henry Parker; J. G. F. Rivington, MDCCCXXXIX), Vol. II; pp. 264-65, The Catechetical Lectures of S. Cyril, Archbishop of Jerusalem, A.D. 386, Lecture XX, On the Mysteries, II, On the Rites of Baptism, verse 5). According to The Acts of John, John learned in secret different symbolical types of Christ’s suffering: “Now what these are, I secretly show you; for I know that you will understand. You must know me, then, as the torment of the logos, the piercing of the logos, the blood of the logos, the wounding of the logos, the fastening of the logos, the death of the logos.... The first then that you must know is the logos, then you shall know the Lord; and thirdly the man, and what he has suffered. [Thus] ...the Lord had performed everything as a symbol and a dispensation for the conversion and salvation of man.” (The Other Bible, Edited by Willis Barnstone, (San Francisco: Harper and Row, 1984), pp. 419-20, Revelation of the Mystery of the Cross, from (Christian Apocrypha) The Acts of John; See also: John P. Lundy, Monumental Christianity, pp. 26-27). Hackwood tells us that early Christian symbolism was “secretly fostered by the horrors of the persecutions through which the early Church of Christ had to pass. Symbols were invented and used as secret signs by which the Christian brethren could recognize each other. In addition to visible signs & symbols, it may be taken that the early Christians were driven to the use of watchwords also.” (Christ Lore, p.5, see also: H. Spencer Lewis, F. R. C., Ph.D., The Secret Doctrines of Jesus, (San Jose California: Rosicrucian Library, 1937 & 1965 by Supreme Grand Lodge of A.M.O.R.C), Vol.4 pp. 23, 25-9, 84 & 146). Thomas Armitage, 1887, A History Of the Baptists, pp. 258-9, #4; Gertrud Schiller, Iconography of Christian Art, Vol. I, pp. 345-46, fig.346; Christian-Art, Vol.1, #5, p.204-5, Aug. 1907. A work which shows the ascension out of the grave, or the resurrection, shows Christ with a banner in his right hand while he holds the hands of a naked soul to lift them up out of the under-world below his tomb. By the tomb, a number of guards lay fast asleep. And so it seems that the artist decided to depict the later moments of the descent drama, or the moment when Christ is almost out of the grave and is ascending up out of the under-world. Another work shows the harrowing of hell taking place in the background, for Christ clasps a hold of Adam's wrist to raise him up. Others follow close behind Adam as being next in line to be rescued from hell. Another portion shows Christ coming out of the tomb during the ressurection. (De Noord-Nederlandsche Schilderkunst Door G. J. Hoogewerff, 'S-Gravenhage, Martinus Nijhoff, 1936, pp.179, Afb. 76. De Passie uit O. L. Vr. Munster te Roermond (rechter helft). Rijksmuseum, Amsterdam. See also: page 187, Afb. 80. Beweening en Verrijzenis Christi. Onderdeel der Passie uit Roermond; see also p.527, Afb. 292. Meester van den Lantaarn. De Opstanding van Christus. Rijks-museum te Amsterdam. See also: Himmel Holle Fegefeuer, op. cit., Abb. 6, p. 355, Kat. 143). Cohen, Metamorphosis Of A Death Symbol, pp. 104-119, figs. 46, & 47-50, on p. 115 is says that one of the symbols for the future resurrection, as it was depicted on some funerary monuments, is "the hand of God." See also: Robert G. Calkins, 1979, Monuments of Medieval Art, (New York: E. D. Dutton), pp. 84-5; J. Hubert, J. Porcher, & W.F. Volbach, L' Europe Des Invasions, (Gallimard, 1967), p. 72, fig. 84; Andre Grabar, translated by Stuart Gilbert & James Emmons, Early Christian Art, (New York: Odyssey Press),p. 27, fig. 25, p. 101, fig. 97, p. 142, fig. 146, p. 137, fig. 140; Betty Willsher & Doreen Hunter, 1978, Stones, (New York: Taplinger Pub., Co., 1979), pp. 14-15, & 53; Duval & Rigby, Early American Gravestone Art In Photographs, pp. 124-25; Lindley, Of Graves And Epitaphs, grave marker of Withington, Gloucestershire shows a hand extended to clasp the hand of a soul who is ascending to heaven. Arte Paleocristiano, pp. 146-151, fig. 88, an orant—or person with up-raised hands in prayer, receives the hand of God; A Lithuanian Cemetery, p.65, fig. 15, shows clasped hands under the cross on a tomb stone. Himmel Holle Fegefeuer, Das Jenseits im Mittelalter, 1994, Schweizerisches Landesmuseum, Zurich, Wilhelm Fink Verlag, Munchen, pp. 23-5, 51, 65, 79, 133, 155, 159-63, 191, 197, & 398, Abbs. 11, 13, 30, 39, 47, 90, 103, 107-112, 117, & 144. On p.109, Abb. 79. Christ grasps the wrist of Adam to rescue him and others who come out of the door way of the prison house. A demon is crushed under the broken doors. See also kat. 18, on p. 191, & Kats. 82-3, p.272, kats. 92-3, p.284, kats. 94-7, pp. 286-305, kats. 98-106, p.341, kat. 131, p.398; Charles W. Eliot, LL.D.,(Editor), The Harvard Classics, The Pilgrim's Progress, by John Bunyan, Vol. 15, (New York: P. F. Collier & Son Corp., 1910, 1938, & 56th printing 1965), pp. 3-319; Frederick Hartt, Art, (New York: Harry N. Abrams, 1976), volume, II, pl.21, among other things depicted, an angel clasps the hand of a soul ascending out of the fires of hell. See also: Emile Male, 1986, Religious Art In France, The Late Middle Ages, (Princeton University Press, Bollingen Series), p. 354, fig. 224, soul of a dead man is carried to heaven by an angel. See also pp. 410-11, figs. 255-6, & fig. 261, and p. 436, fig. 273, Angel and one of the Elect. Rouen (Seine-Maritime), Church of St. Maclou. West facade, central portal, voussure, "showing an angelic guide clasping, with the left hand, the right hand of a crowned elect.” See also p. 437, fig. 274. See also: Graig Harbison, A Garland Series, Outstanding Dissertations In The Fine Arts, The Last Judgment in Sixteenth Century Northern Europe: A Study of the Relation Between Art and the Reformation, (New York & London: Garland Pub., Inc., 1976), p.316, #8, Martin Schaffner, The Blessed, a fragment of the last Judgment, (Pfullendorf Altar), panel, c. 1500. In this work, the crowned Peter (?) has a glove that has a symbol in the middle of the wrist area. He holds the wrist of a naked soul who is on the right hand path leading to paradise. On p. 357, #49, another work of The Last Judgment, etc., 1490-1500 A.D., shows, among other things, Peter guiding the souls by the hand towards the doors of paradise. See also p. 383, #72, Jan Provost, 1506, Douai, Museum, showing the last Judgment in which an angel grasps the hand of a person about to ascend up. On p. 425, #115. Jacob van den Coornhuuze, Last Judgment, 1576-1578, shows an angel clothing a soul in an ascension robe, while in the background souls are passing through the door way to paradise. See also: Ernest Lotthe, La Pensee Chretienne Dans la Peinture Flamande Et Hollandaise, de Van Eyck (1432 - 1669), Le Christ Et La Vierge Marie, II, Pub., S. I. L. I. C., 1947, fig. CCXVI, Roger Van Der Weyden, (686), Le Jugement dernier, Hospice de Beaune. Showing, among other things, an angelic holding the hands of a soul as souls are guided towards the door way to paradise. See also fig. CCXVII. -b. (688), Bosch. The angelic guides help the blessed as they ascend up through a tunnel towards paradise. On p. 309, fig. CCXIX, Hans Memling. (693), the naked souls ascend up stairs towards Peter who greets by grasping their hands as they ascend towards the doors to paradise. See also: Charles De Tolnay, Hieronymus Bosch, (Holle Verlag, 1965), pp. 109-115; Joseph Gantner & Marcel Pobe, 1956, Romanesque Art In France, (Thames and Hudson), pl. 135, & p. 64; Hughes, 1968, Heaven and Hell In Western Art, p. 188-190; Richard Marks and Nigel Morgan, 1981, The Golden Age of English Manuscript Painting (1200-1500), (New York: George Braziller Inc.), fig. III, Portrait of William de Brailes, Cambridge, Fitzwilliam Museum, MS. 330. Detail from a single leaf of the Last Judgment, p.9. Another source says that one of the angels who protects and guides soul into heaven is Michael the Archangel, for "He receives the souls of the saints, and leads them into the Paradise of bliss." (The Golden Legend of Jacobus de Voragine, p. 578). A depiction of the harrowing of Hell shows Christ delivering the souls out of the jaws of hell, while an angel behind him thrusts a demon with a lace. (Francis Wormald, The Winchester Psalter, (New York: Graphic Soc., LTD, Harvey Miller & Medcalf 1973), fig. 27. See also: Bainton, The Horizon History of Christianity, pp. 214-15; Joseph Gantner and Marcel Pobe, 1956, Romanesque Art In France, pl. 135, and p. 64; Alice K. Turner, 1993, The History of Hell, (New York; San Diego; London: Harcourt Brace & Company), pp. 87-88. Rutherford H. Platt, Jr., and J. Alden Brett, (Editors), The Forgotten Books of Eden,(U.S.A.: Alpha House, 1927), The First Book of Adam and Eve; Anna D. Kartsonis, Anastasis, The Making of An Image; Clifton Harry, The Bible In Art, (Garden City, New York: 1936); Roland H. Bainton, 1974, Behold the Christ, p.171, fig.195; Marcelle Auclair & others, Christ's Image, p.129; Edgar Waterman Anthony, Romanesque Frescoes, (Princeton: Princeton University Press, 1951), #40; Michael Batterberry, 1961— 1964, 1968, Art of the Early Renaissance, plate 130, pp.120-121; Ignazio Mancini, O.F.M., Archaeological Discoveries, Relative to the Judaeo-Christians, Historical Survey, (Jerusalem: The Studium Biblicum Franciscanum, Collection minor, #10, 1970), pp.165-170, & fig.39, on p.166, Adam under Calvary in a medieval miniature of Valenciennes, from LTS 1965, page 278; Hackwood, Christ Lore, p.117, people washing in the blood of Christ. From an old Florentine tract in defense of Savonarola. See also: Reader’s Digest, ABC’s of the Bible, Intriguing Questions And Answers About the Greatest Book Ever Written, (Pleasantville, New York/Montreal: The Reader’s Digest Association, Inc., 1991), editor: Kaari Ward, and others, p. 18, 15th century Dutch illustration, shows God taking Eve by her hand as he pulls her out of Adam’s side. The same type lifting and pulling is seen in depictions that show Christ’s raising Adam and Eve, and others out of limbo, hades, and Purgatory. See: Claude Schaffner, and others, Gothic Painting I, (A.S. Geneva: Editions Recontre Lausanne, 1965, English edition, 1968), p. 48, Master of Westphalia 14th century, Christ in Purgatory; Walter Lowrie, Art In The Early Church, (New York, New York: Pantheon Books, 1947), pp. 184-87, plate 100, a & b; Early Christian Art, The Late Roman and Byzantine Empires from the 3rd century to the 7th century, see figure 83, Venice, St. Mark’s 5th century (?). The stigmata symbol, or the wounds of Christ, is seen in the middle of that same hand that is doing the lifting, and in the middle of his other hand that is holding the cross-banner. See: Richard H. Randall Jr., & texts by a number of others, The Masterpieces of Ivory, From the Walters Art Gallery, p. 187, figure 46, the Harrowing of Hell, from the Biblia Pauperum, woodcut, Flemish or German, A. D. 1430 or later. See also: Richard Lewis and Susan I. Lewis, The Power of Art, p. 246, fig. 11-37, and page 247, fig. 11-38; Morey, Christian Art, (New York and Toronto: Longmans, Green Company, 1935), 86, The Harrowing of Hell: mosaic of about the 1100 A.D., in Saint Mark’s Venice (Page 31), showing the stigmata in middle of Christ’s hand as he raises Adam out of his grave. Robert Hughes, 1968, Heaven and Hell In Western Art, (New York, New York: Stein and Day/Publishers), p. 76, Romanesque fresco, c. 1125, from the Church of the Holy Cross, Maderuelo, Spain. Prado, Madrid. Creation drama of Christ holding, with his left hand, the left wrist of Adam as if he is thrusting Adam’s hand into his side to show him another area where his body will be wounded when he is crucified.
See also: La Resurrection du Christ, dans L'Art Chretien Du IIe Au AIIe Siecle, Quarante - Huit Planches Hors - Texte, by Jeanne Villette, (Paris: Henri Laurens, Editeur, 1957), pl. XLII, Decente aux Enfers. Colonne du Ciborium de Saint-Marc a Venise (cl. Osvaldo Bohm). Christ's descent into limbo. See also plates XLIV-XLVIII; Swarzenski, Monuments of Romanesque Art, pl. 15, fig. 35, & pl. 66, fig. 151; David M. Robb, 1973, Art of The Illuminated Manuscript, (Cranbury, New Jersey: A.S. Barnes & Company), pp. 200-201, fig. 135; Oakeshott, Classical Inspiration In Medieval Art, pl. 80; Christe, etc., Art of the Christian World A.D. 200-1500, p. 60, fig. 68, p. 95, fig. 195, p. 365, fig. 504, & p. 372, fig. 542. Chandler Rathfon Post, A History of Spanish Painting, vol. IV— Part I, The Hispano-Flemish Style in North— Western Spain, (Cambridge, Massachusetts: Harvard University Press, 1933, reprinted in New York: Kraus Reprint Company, 1970), pp. 304, 306, fig. 115. Christ as the Man of Sorrows, displaying his wounds with upraised hands, with two angels, one on each side. Art work now in the Museum of the Colegiata at Covarrubias. School of Burgos. See also pp. 306— 307, fig. 116; Post, (1950), Vol. 10, The Early Renaissance in Andalusia, p.290, fig. 110. Andalusian School, 16th depiction of Christ delaying his wounds during the Mass of St. Gregory. Cathedral, Malaga; Post, (1935), vol. 6, Part 2, The Valencian School in The Late Middle Ages and Early Renaissance, pp. 362, fig. 150; pp. 392, 394, fig. 164; pp. 412, 415, fig. 174; pp. 422— 23, fig. 179; p. 449—50, fig. 190. Showing Christ visit with his Mother after the ascension out of the underworld. Saint Christopher bearing the Christ-child. The Descent into hell, etc. See also: Metford, Dictionary of Christian Lore and Legend, pp. 166— 67, Man of sorrows. David: "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterwards receive me to glory” (Psalm 73:23-24, italics added). Kartsonis, Anastasis; Oakeshott, Classical Inspiration In Medieval Art, pl.80; Swarzenski, Monuments of Romanesque Art, pl.15, fig.34 & 35, & pl.66, fig.151; Anthony, Romanesque Frescoes, #40; Ezra 9:8; Sheldon Cheney, 1968, Sculpture of the World, p.305; Paul Thoby, Le Crucifix, pl. 26 & 27. In depictions of Christ's ascension into heaven, some artists depict the point in the journey were Christ is reaching up towards the hand of the Father, while the hand of the Father is extending down from above. The rest of the Father's body is hid from our view. (Williamson, The Medieval Treasury, pp. 116-7; Beckwith, Ivory Carvings in Early Medieval England, #33. Gothische Malerei, p.173-4, fig.158; Bianca Kuhnel, 1987, From the Earthly to the Heavenly Jerusalem, fig.87). While other artists depicted the part where Christ is just about to clasps a hold of the Father's right hand. (Rhodes, Art Treasures Of Europe, p.284, & 360, fig.294; The Lost Books of the Bible, the depiction in between p.240 & 241; Cheney, Sculpture of the World, p.305; Thoby, Le Crucifix, pl.27). While others depict the moment when Christ hand is held in different ways by the Father. (Zarnecki, Art Of The Medieval World, p.135. fig.132; Oakeshott, Classical Inspiration In Medieval Art, pl.80; Volbach, Early Christian Art, pl.93; Robb, The Art of the Illuminated Manuscript, pp. 200-201, fig.135. Others at the point where Christ is being pulled up, or "raised up," by the Father into heaven. Thus, Christ's hands are almost covered, & we don't see the Father's hand any more. (The New Catholic Encyclopedia, Vol. I, p.933, fig.2).
Others depict the moment when Christ has almost entered heaven, for his upper part of his body is in heaven, while his legs extend down. Others at the point at which Christ's entrances is almost complete, except for his feet. Others at the point in which Christ has completely entered, leaving only foot prints where he once stood. (Otto Pacht, The Rise Of Pictorial Narrative In Twelfth-Century England, (Oxford: The Clarendon Press, 1962), pl.1, #1. "Enoch's translation. Caedmon MS., Oxford". See Plate VIII, 26.The Ascension. Missal, Rouen; 28. "Christ disappearing at Emmaus St. Albans Psalter, Hildesheim." See also: Margaret M. Manion and Vera F. Vines, 1984, Medieval And Renaissance Illuminated Manuscripts In Australian Collections, (London & New York: Thames & Hudson, Melbourne), p.67, pl.15, Ascension. No. 19, f. Ir.; J. Boudet, (Editor), Jerusalem A History, (New York: G.P. Putnam's Sons, 1967), Paul Hamlyn, p.172. The Ascension (Memling, right panel, Louvre, Paris). See also: Kurt Weitzmann, The Place of Book Illumination in Byzantine Art, pp. 40-41, fig.33-4; Gilles Quispel, 1979, The Secret Book of Revelation, p.48, Revelation 4:1; Antion Bon, 1972, The Ancient Civilizations of Byzantium, p.114, etc. Some art works also depict Christ at the door, or gait way, raising up different ones who have made it up to the top of the ladder, by holding their hand. Thus, Christ is there to greets them in this way as they enter heaven. The ladder also represents the struggles towards moral perfection. (John Rupert, 1954, The Illustration of the Heavenly Ladder of John Climacus, (Princeton University Press), figures 108-120, 265, 269, 273, 274-77, 281, 293, 296-7; Olga Popva, Russian Illuminated Manuscripts, #42, see also explanation to #42; The World Of Giotto, c. 1267-1337, (New York: Sarel Eimerl & Editors of Time-Life Bks.1967), p.190-91, Andrea da Firenze, The Way of Truth, 1366-1368; Bainton, 1964, The Horizon History of Christianity, pp. 214-15; John Harthan, 1977, The Book of Hours; Gantner & Pobe, Romanesque Art In France, p.64, pl.135; Richard Marks & Nigel Morgan, 1981, The Golden Age Of English Manuscript Painting (1200-1500), (New York: George Braziller Inc.), figure III; O. Popova, Les Miniatures Russes Du XIe Au XVe Siecle; O. Popova, Russian Miniatures of The 11th to the 15th Centuries, pp.86 & 89, fig.49. Roger S. Wieck, Time Sanctified, The Book of Hours in Medieval Art and Life, (New York: George Braziller, Inc., in association with The Walters Art Gallery, Baltimore), p. 146, pl. 38. Funeral Mass with Souls Released from Purgatory, (Office of the Dead), France, Anger?, 1460s, by the Coetivy Master (Henri de Vulcop?) Walters 274, fol. 118; Cat. 42). An angel lifts a soul up by the hand to release the soul from purgatory. While this is taking place in the after-life realm, in the physical life-realm, the mass for the dead is being performed by a priest in behalf of this soul, and others about to be released from purgatory in the same way. New International Illustrated Encyclopedia Of Art, Vol. 5, pp. 982-3, The Coronation of the Virgin, (1454), altarpiece; hospice of Villeneuve-les-Avignon, Avignon, France; Hartt, Art, (New York: Harry N. Abrams, 1976), Vol. II, pl. 21. Francis Huxley, The Dragon, Nature of Spirit, Spirit of Nature, (New York: Collier Books, A Division of Macmillan, CR 1979, Thames & Hudson Ltd., London), p. 37, showing a soul being rescued from the monstrous jaws of hell, French enamel plaque, 14th century A.D.; Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. 1, France, 875-1420, by Randall, etc., p. 294, pl. viii, Cat. 88, f. 3, and page 320, fig. 101, Cat. 49, f. 64. Turner, The History of Hell, p.130. Todd M. Compton cites a number of writers to show that the handclasp was part of the descent drama. "The salvific handclasp is nearly the trade-mark of the iconography of Christ's post-crucifixion descent in Hades." (P. Verdier, "Descent of Christ into Hell," New Catholic Encyclopedia, (New York: McGraw-Hill, 1967-79). 4:788-93, esp. 791, figs. 2-6.) Some writers have noted that there are a number of different types of hand grips too, for in some works, Christ grasps the wrist, while in others they are raised up with the "dextrarum iunctio." (Ibid., Verdier, 791, fig. 5, etc.) See: By Study and Also By Faith, (Provo and Salt Lake City Utah: F.A.R.M.S., & Deseret Book Company, 1990), 2 volumes, vol. 1, pp. 620-23, chapter 24, by Compton. See also: Lilian M.C. Randall, etc., Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. I, France, 875-1420, (London; and Baltimore: The Johns Hopkins University Press, with the W.A.G., 1989), pp.309-10, fig., 65, Cat. 32, f.25; fig. 59, Cat. 29, f. 33; Rene Huyghe, (General Editor), Art and Mankind, Larousse Encyclopedia of Bysantine and Medieval Art, (New York: Prometheus Press, 1958), p. 149, fig. 296. J. E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (The Modern Language Association of America, 1932), pp. 949 ff. See also Miss King, article in the Art Bulletin, XVI (1934), 298; Post, A History Of Spanish Painting, Vol. VI, Part II, p.394, fig. 164, & pp.392, 412, 414-15, fig. 174, & pp. 448-9, fig. 190; Early Christian Art, fig. 83; Lowrie, Art in the Early Church, pl.100; & Gothic Painting I, p. 48; Post, A History Of Spanish Painting, Vol. XI, pp.172-3, fig. 64; Vol. X, pp.122-3, fig. 40. Hackwood, Christ Lore, p. 171.
# . Clara Erskine Clement, 1871 & 1881, A Handbook of Legendary And Mythological Art, (Boston and New York: Houghton Mifflin Company, The Riverside Press Cambridge), pp. 197-98, see also pp. 199-209, on the death and assumption of the Virgin Mary. Hart, Art, Vol. 1, p. 327, fig. 410, Benedetto Antelami (c. 1150- 1230 A.D.), Descent from the Cross, Relief, 1178, Cathedral of Parma, Italy; Franz Unterkircher, A Treasury of Illuminated Manuscripts, pl. II, pp. 54-5, & 58, lower portion, Antiphonary of St. Peter's Salzburg, c. 1160, p. 630; W.G. Thomson, A History of Tapestry (From the Earliest Times until the Present Day), 3rd Ed., with revisions edited by F.P. & E.S. Thomson, (EP Pub. Lim. First edition 1906, this one, 1973), see p. 237. This version of the descent from the cross is after Salviati. Florence; Great Centers of Art, Prague, Allantleld and Schram Montclair, (Leipzig, London: George Prior, 1970), p. 246, fig. 173, the risen Lord's embrace with Mary, from the Passional of Abbess Kunhuta. Prague. 1314-1321. See also p. 81, from a collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George's in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V; See also: Brian De Breffny and George Mott, The Churches and Abbeys of Ireland, (New York: W. W. Norton, & Co., CR 1976 Thames and Hudson LTD., London), p. 87, tomb-niche at Strade, Co. Mayo. About the 13th-14th centuries A.D. In the north wall of the Dominican friary a tomb has an engraving of four people on it. One is of Christ with both hands raised up as he displays his wounds. For additional depictions of the risen Lord displaying his wounds, while making different types of gestures, etc., see: Martin Davies, The Early Italian Schools, Before 1400, (National Gallery Catalogues), revised by Dillian Gordan, (London: CR by the National Gallery 1988), see pl. 52, Master of the Blessed Clare, Vision of the Blessed Clare of Rimini (No. 6503); Albert C. Barnes & Violette De Mazia, The French Primitives And Their Forms (From their Origin to the End of the 15th Century), (Merion, PA., USA: Barnes Foundation Press, 1931), p. 271; Gothic and Renaissance Art in Nuremberg 1300-1550 by the Metropolitan Museum of Art, (New York & Germanisches Nationalmuseum, Nuremberg, CR 1986, Philippe de Montebello, Director), p. 151, fig. 28, Master of the Bamberg Altarpiece, showing Christ as the man of sorrows, has his left hand raised, while his right arm is down and is extended out, he is being embraced by the Virgin Mary. See also: John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 81, Verrocchio: Christ displays his wounds, see also detail in fig. 57, San Michele, Florence; Otto Pacht, Book Illumination In The Middle Ages, pp. 34-35, figs. 32-33; Roger Hinks, Carolingian Art (A study of early Medieval painting and sculpture in Western Europe), (Ann Arbor Paperbacks 1962, The University of Michigan Press), p. 167, fig. a & b. XVI; Peter Brown, Society And The Holy In Late Antiquity, (Berkeley and Los Angeles: University of California Press, 1982, p. 258, & note 30, 10th century depiction of gestures made during the mass. See also: G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce, (Bulletin de correspondance hellenique XXXIV (1910): 96-109; The Lost Books of the Bible and the Forgotten Books of Eden, pp. 86-88. In the Discourses of the Apostles, Jesus went down into the underworld to speak with Abraham, Isaac, and Jacob and the other old times fathers and declared to them how that they might be raised up by his right hand. He said: "with my right hand I gave them the baptism of life and release and forgiveness of all evil, even as I do to you here and to all who believe on me from this time on." (Dr. Huge Nibley, Mormonism and Early Christianity, note 119; Schmidt, Gesprache Jesu, 315; cf. 317-18; John 3:22-26; 4:1). William H. Forsyth, The Entombment of Christ, French Sculptures of the Fifteenth and Sixteenth Centuries, (Cambridge, Massachusetts: The Metropolitan Museum of Art, 1970), figs. 72, 77, 169, 174, (202 looks like the kiss of peace). Miklós Boskovits, The Thyseen—Bornemisza Collection, Early Italian painting 1290—1470, (London: Sotheby’s Publications, 1990), pp. 34—35, Mary Enthroned, pp. 36—37, 56—57, Christ child on St. Christopher. See also pp. 96— 97, Mary crowned. Pages 114—19, and 138—39, fig. 22, Christ’s hands are being clasped and examined up close, if not undergoing the kiss of peace, as his body is being taken down from the cross. See also pp. 140—41, Christ’s hands are clasped during the descent from cross. And pp. 158— 59, the Coronation of Mary. Lilian M. C. Randall, Medieval and Renaissance Manuscripts in the Walters Art Gallery, (Baltimore and London: The John Hopkins University Press in Association with the Walters Art Gallery, 1989), volume I, France, 875—1420. Assisted by Judith Oliver, Christopher Clarkson, Jeanne Krochalis, and Jennifer Morrish, p. 292, Pl. Vid, Cat. 78, f. 101V. Mary clasps the hand of Christ as his body is taken down from the cross. “Christ bent over backwards, supported by man on ladder, Virgin kissing Christ’s right hand.” (See pp. 210—211). Wesbster’s Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications, 1990), p. 929, see kiss of peace. Encyclopedia of World Art, (McGraw-Hill, 1959), Vol. I, pl. 292. Lilian M. C. Randall, Medieval and Renaissance Manucripts in the Walters Art Gallery, (Baltimore and London: The Johns Hopkins University Press in Association with the Walters Art Gallery, 1989), vol. I, France, 875—1420, p.292, Pl. vid, Cat. 78, f. 101v. Showing Mary doing the hand clasp, or what looks like the kiss of peace on the nail mark wound of Christ hand, as they take his body down from the cross. Werner R. Deusch, Deutsche Malerei, Des Dreizehnten Und Vierzehnten, Jahrhunderts, Die Frühzeit der Tafelmalerei, (Berlin, Germany: Genius Verlag, 1940), figure 76, Meister Bertram Von Minden, Kreuzabnahme vom Passionsalter. Hannover, Landesmuseum. In this version of the descent from the cross, Mary clasps the right hand of Christ, and examines the nail mark wound in that hand, and give it the kiss of peace. Her right hand is on his fingers, while her left is grasping his wrist. Bernard S. Myers, Editor, McGraww—Hill, Dictionary Of Art, Volume 2, Cezanne— Greco— Roman Style, (New York; Toronto; London; Sydney; Johannesburg: McGraw—Hill Book Company, 1969), p. 511, see Giotto Di Bondone. See also: Luisa Marcucci and Emma Micheletti, A History of European Painting, Medieval Painting, (New York: The Viking Press, A Studio Book, 1960; original titled: La Pittura In Europa, CR Fabbristampa, Milan), p. 141. In another work, A.D. 1312-1321, Christ, with wounds in his hands and feet, embraces Mary. See: Prague, Allantleld and Schram Montclair, Great Centers of Art, (Leipzig, London: George Prior, CR 1979, Edition), p. 246, fig. 173, “Christ’s Mystic Embrace with Mary. From Passional of Abbess Kunhuta. Prague. 1314-1321." Collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George’s in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V. Fredk. WM. Hackwood, F.R.S.L., Christ Lore, Being The Legends, Traditions, Myths, Symbols, Customs, & Superstitions of the Christian Church, (London: Elliot Stock, 62 Paternoster Row, E.C., 1902; Republished in Detroit: Gale Research Company, Book Tower, 1969), pp. 36— 37. H. W. Janson, Joseph Kerman, A History Of Art & Music, (New York: Harry N. Abrams, Inc.), p. 76, colorplate 10. Bohemian Master depicting the death of Mary. Christ appears as a crowned King, and holds Mary’s soul in his hand. The Apostles are also gathered around to be there too. Dated A.D. 1350— 60, Museum of Fine Arts, Boston. See also p. 95, fig. 118, showing the Christ child with St. Dorothy. Dr. Donald E. Strong, and others, The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (Grolier Inc., 1965), vol. 1, Origins Of Western Art, pp. 133, fig. C, pp. 138—39, figs. A—C. Hackwood, Christ Lore, pp. 30—31, 36—39. Juliana and Dumitru Dancu, Romanian Folk Painting on Glass, (Bucharest: Meridiane Publishing House, 1979), translated into English by Andreea Gheorghitoiu, see 123, Dormition of the Virgin. Laz Pavel Zamfir 1897. Jianu Collection (Museum of Oltenia, Craiova. Jesus is “holding the kneeling Virgin by the hand” as she ascends into heaven. Clement, A Handbook Of Legendary And Mythological Art, pp.200—09. Henri Ghéon, The Madonna In Art, (Paris, France: Éditions—Pierre Tisné, 1947), pp. 29, 80, 120, 123—25, 132—34, 137, 140, 144, 146—47. Himmel Holle Fegefeuer, Das Jenseits im Mittelalter, 1994, Schweizerisches Landesmuseum, Zurich, Wilhelm Fink Verlag, Munchen; J.E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (Publications of the Modern Language Association of America, XLVII, 1932), pp. 949 ff. See also Miss King's article in the Art Bulletin, XVI (1934), 298; Chandler Rathfon Post, A History Of Spanish Painting, vol. VI, Part II, p.394, fig. 164, & pp.392, 412, 414-15, fig. 174, & pp. 448-9, fig. 190; Hart, Art, vol. 1, p. 327, fig. 410, Benedetto Antelami (A.D. 1150—1230); Brian De Breffny and George Mott, The Churches and Abbeys of Ireland, (New York: W. W. Norton, & Company, 1976, Thames and Hudson LTD., London), p. 87, tomb-niche at Strade, Co. Mayo. About the 13th—14th centuries A.D. In the north wall of the Dominican friary a tomb has an engraving of 4 people on it. One is of Christ with both hands raised up as he displays his wounds. See also: Martin Davies, revised by Dillian Gordan, The Early Italian Schools (Before 1400), (National Gallery Catalogues), (London: National Gallery, 1988), pl. 52, Master of the Blessed Clare, Vision of the Blessed Clare of Rimini (No. 6503); Albert C. Barnes & Violette De Mazia, The French Primitives And Their Forms (From their Origin to the End of the 15th Century), (Merion, P.A., U.S.A.: Barnes Foundation Press, 1931), p. 271; Gothic and Renaissance Art in Nuremberg 1300-1550 by the Metropolitan Museum of Art, N.Y., & Germanisches Nationalmuseum, Nuremberg, CR 1986 Philippe de Montebello, Director, see p. 151, fig. 28, Master of the Bamberg Altarpiece, showing Christ as the man of sorrows, has his left hand raised, while his right arm is down and is extended out, he is being embraced by the Virgin Mary. See also: John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 81, Verrocchio: Christ displays his wounds, see also detail in fig. 57, San Michele, Florence. See also: Otto Pacht, Book Illumination In The Middle Ages, pp. 34-5, figs. 32-33; Roger Hinks, Carolingian Art, A study of early Medieval painting and sculpture in Western Europe, (Ann Arbor Paperbacks 1962, The University of Michigan Press), p. 167, fig. a & b. XVI, Ivory panels with liturgical scenes, for a 10th century depiction of the celebration of the mass which depicts a number of people around the altar making different gestures, some of which are the same, if not similar to the gestures of Christ when he displays his wounds during post-resurrection visitations. The sign of the cross was also said to be a "sacramental gesture" plus a rites of passage gesture, which traditions say, Adam use to pass by the angel who guarded to gaits to paradise, after He and a host of others had been rescued by Christ out of hell. Christ is said to have showed them these rites of passage hand clasp, and the sign of the cross for this very reason. (Peter Brown, Society And The Holy In Late Antiquity, (Berkeley and Los Angeles, California: University of California Press, 1982), p. 258, & note 30, see G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce. Bulletin de correspondance hellenique XXXIV (1910): 96-109. See also: The Lost Books of the Bible and the Forgotten Books of Eden, pp. 86-88; Luke 24:13-53; Acts 1:3; Hackwood, Christ Lore, p. 172. The 4th century Christian Father S. Cyril of Jerusalem talked about the ritualistic types of Christ's suffering which the Christians passed through while going through the Christian mysteries: "we did not really die, we were not really buried, we were not really crucified and raised again; but our imitation was but in a figure, while our salvation is in reality. Christ was actually crucified, and actually buried, and truly rose again; and all these things have been vouchsafed to us, that we, by imitation communicating in His sufferings, might gain salvation in reality. . . .Christ received the nails in His undefiled hand and feet, and endured anguish; while to me without suffering or toll, by fellowship of His pain He vouchsafes salvation." (Library of Fathers, (Oxford, London: John Henry Parker, MDCCCXXXIX), vol. II, pp. 260-66, Lecture XIX-XX, Cyril on the Mysteries); Lundy, Monumental Christianity, 1882, pp. 264-5, note 1 Lib. v. c. 31, iii c. 20, of Har. Werner R. Deusch, Deutsche Malerei, Des Funfzehnten Jahrhunderts, Die Malerei Der Spatgotik, (Berlin, Germany: Kurt Wolff Verlag, 1936), pl. 81, Johann Koerbecke, Himmelfahrt Mariae. 1457 Lugano, Sammlung Baron Thyssen-Bornemisza; JCJ Metford, Dictionary of Christian Lore and Legend, (London: Thames and Hudson, 1983), p. 73; Colleen McDannell and Bernhard Lang, Heaven: A History, (New Haven and London: Yale University Press, 1988), pp. 160—61, plate 30, & pp. 162— 65; Meisterwerke der Gemälde—Galerie, Hamburger Kunsthalle, (Herausgegeben von Alfred Hentzen unter Mitarbeit von Gerhard Gerkens, Hans Werner Grohn, Hanna Hohl, Michael Schwarz, Wolf Stubbe und Georg Syamken, 1969), fig. 16, Mary crowned & enthroned with Christ. Figure 38, Mary about to be crowned. McDannell and Lang, Heaven: A History, p. 105, plate 9, p. 164, & plate 32, pp. 136—37, & 140—41, 160, 163, & 165. Vincent Cronin, Mary Portrayed, (London, England: Darton, Longman & Todd, 1968), pp.3, 16-17, fig.6, p.20-1, fig.8, pp.24-5, fig. 10, p.28, fig. 13, pp.31-2, 34-5, 38, figs. 20-1, pp.44, 53-5, fig.28, pp.88-9, fig. 47, pp.92-4, 99, 116-7, fig. 65, pp.128-9, fig.83, & p.156; Janson, History of Art, pp.178, fig. 289, p.252, fig. 402, p. 262, figs. 414-15, p.268, figs. 426-7, pp. 270-1, fig.431, fig. 463, pp.324-5, fig. 495-6, & p.380, fig.562; Hennessy, Fra Angelico, p. 173, fig. X, p.200, figs. XXXIX & XL., p.203, fig. XLVII; Ruda, Fra Filippo Lippi, pp.56-7, pl.22, p.66, pl.28, pp.84, 87, pl.44, pp.90-1, pl.47, pp.136-153, plates 76-83, pp.297-9, plates 169 & 171, p.368, plate 200, etc.; Burns, Western Civilizations, vol. 1, page in between pp. 224-5, Sienese Madonna and Child, Byzantine School, 13th century A.D. (National Gallery; Mary crowned, 14th c., ivory from Louvre, Paris. Mary as the "Queen of Heaven"; Clark, Civilisation, vii, #9 in color & 47 in black and white, pp.68-71. Mary is being crowned queen during an after-life realm coronation ceremony taking place in heaven. See also: Martin, Textiles in Daily Life in the Middle Ages, pp.20-1, fig. 7, The Coronation of the Virgin. Embroidery. Italy, Florence, 1st half of the 15th century, CMA 53. 129 (cat. no. 5), And fig.8, Lorenzo Monaco, Italian, 1370/71-1425. Panel, 1414. Galleria degli Uffizi, Florence; Hollister, 1968, Medieval Europe, A Short History, pp. 334-336. Another Altarpiece, from the Dominican convent of San Vincenzo di Annalena, The Virgin and Child enthroned. The coronation. "CA. 1430-1440"; Giulio Carlo Argan, Fra Angelico, Biographical and Critical Study (The World Pub., Co.), p.61-62, The Coronation, Louvre, Paris. ENTHRONED, 1437, CONVENT OF SAN MARCO, FLORENCE, see also pp. 90—91. A number of art works during 13th— 17th centuries show Mary crowned. The dates to some of these are A.D. 1249, 1320-30, 1430s, & 1616, while others shows her as if she is one of the members of the Godhead, as she is under going the coronation ceremony in heaven. One dates back to A.D. 1453-4, another to A.D. 1516. (Hartt, Art, vol. II, pl.21, Renaissance. Enguerrand Quarton. Coronation of the Virgin. Panel Painting, Musee de l'Hospice, Villeneuve-les-Avigon, France; Bernard S. Myers, (General editor), Art Treasures in Germany, Monuments, Masterpieces, Commissions of Collections, (New York; and London: Terwin Copplestone, and Hamlyn Pub. Group Limited, 1970), p. 55, fig.73, pp.56-7, fig.76, p.69, fig.96, p.70, fig.99, p.89, fig.126, & p.94, fig.135; Clark, Civilisation, pp.156-7, #22, Holbein, Madonna of Bugomaster Meyer. Mary crowned. Another depiction, 1st half of the 16th c. shows Mary & Christ enthroned; Treasures From The Kremlin, p.32, pl.5, & p.140. In 1560s, from the chapel of the Assembly of the Virgin in the Cathedral of the Annunciation, Moscow Russia. The Virgin and Child in the circles of glory, the lower portion shows groups of people, some of which depict monks praising the Virgin. And pp.33-36, & 140, #7. The Synaxis, or Assembly, of the Virgin. Inv. no. 5062, Provenance: Side chapel of the Assembly of the Virgin in the Cathedral of the Annunciation, Moscow Kremlin, Moscow School, 1560s. Crowned and enthroned along side Christ. And pp.58 & 157, pl.22, Gold reliquary diptych, front, inside, reverse. A gift from Czar Fedor Ivanovich to Czaritsa Irina. Accessioned from the Monastery of the Ascension, Moscow Kremlin, in 1918 (Inv. no. 15400). Moscow, Kremlin workshop, A.D. 1589; McDannell and Lang, Heaven: A History, pp.136, 161, pl.30, dated 1575 A.D., Antonino Polti, O.P., Della felicita suprema del cielo (Perugia: Rastelli, 1575). Another depicts "the Virgin Enthroned with the Child" A.D. 1589. Carol Zaleski, Otherworld Journeys, Accounts Of Near-Death Experience In Medieval And Modern Times, (New York; Oxford: Oxford University Press, 1987), pp. 17—18.
# . Juliana and Dumitru Dancu, 1979, Romanian Folk Painting on Glass, 123; Rev. Alexander Hislop, The Two Babylons, or The Papal Worship Proved To Be The Worship of Nimrod And His Wife, (Neptune, New Jersey: Loizeaux Brothers, 2nd English edition, 1959, first edition, 1916), pp. 74, 83, 266—67; Ralph Woodrow, Babylon Mystery Religion, Ancient And Modern, (Riverside, California: Ralph Woodrow Evangelistic Associations, Inc., 1966, 9th printing April 1975), pp. 21—29; Maria-Gabriele Wosien, 1974, Sacred Dance, Encounter with the Gods, (New York, New York: Thames and Hudson, 1986), pp. 26—29; Juliana and Dumitru Dancu, (Translated into English by Andreea Gheorghitoiu), Romanian Folk Painting on Glass, (Bucharest: Meridiane Publishing House, 1979), 123, Dormition of the Virgin, Laz Pavel Zamfir 1897, Jianu Collection, Museum of Oltenia, Craiova. Above the scene which shows different saints gathered around Mary’s body at the moment of her death, is Mary’s soul being welcomed into heaven by Christ. Mary is grasping the middle of Christ’s hand with her hands. According to other art works, Christ then will conduct her through the rest of the heavenly mysteries in which she will be crowned, enthroned, glorified, and deified. Bernard S. Myers, Editor, McGraw—Hill Dictionary of Art, (New York; Toronto; London; Sydney; Johannaesburg: McGraw—Hill Book Company, 1969), p. 269; Matthew 27:52-53; Acts 1:3, Dr. Huge Nibley, Since Cumorah, The Book of Mormon In the Modern World, (Salt Lake City, Utah: Deseret Book Company, 1967), pp. 96-126. Dr. Huge W. Nibley, Christ Among The Ruins, in The Ensign, July 1983, vol. 13, #7, p. 17; Nibley, Christ Among The Ruins, (Ensign, July 1983, vol. 13, #7, pp. 16—19); Propyläen Kunstgeschichte, In Achtzehn Bänden, Band 3, (Berlin: Propyläen Verlag Berlin), Byzanz Und Der Christliche Osten, Von Wolfgang Fritz Volbach Und Jacqueline Lafontaine-Dosogne, (Berlin: Propyläen Verlag Berlin, MCMLXVIII, 1968), see plate 15. Anastasis; Docteur Paul Thoby, Le Crucifix, des Origines au Concile de Trente, (Bellanger Nantes), Planche CLXXXI, No. 376, Fribourg. Musée. Pfinture de Hans Friess. Christ’s descent into hell. Also showing the hand of God in different locations, and the sacrament in the background. Joseph Campbell, Historical Atlas of World Mythology, Vol. 2, The Way Of The Seeded Earth, Part 1, The Sacrifice, (New York, New York: Harper & Row, 1988), p. 39. David Talbot Rice, The Art of Byzantium, (New York: Harry N. Abrams, 1959), p. 306, plate 73; Richard I. Abrams, and Warner A. Hutchinson, An Illustrated Life Of Christ, From The National Gallery of Art Collection, (Nashville: Abingdon, 1982), pp. 16—17; Kurt Weitzmann, Editor, Age of Spirituality, Late Antique and Early Christian Art, Third to Seventh Century, New York Metropolitan Museum of Art, Exhibited November 19, 1977— February 12, 1978, see pp. 283, fig. 261; p. 285, fig. 263; p. 413; Guido Gregorietti, translated from Italian into English by Helen Lawrence, Jewelry Through The Ages, (New York: American Heritage, CR Hamlyn Publishers Group Limited, 1969), p. 166; H. Clay Trumbull, D.D., The Blood Covenant, A Primitive Rite and its Bearings on Scriptures, (New York: Charles Scribner’s Sons, 1885), pp. 65—75; Anne Ward, John Cherry, Charlotte Gere, Barbara Cartlidge, (U.S.A.: Rizzoli International Publishing Inc., English edition, 1981), p. 54, fig. 7; p. 60, plate 114; pl. 137, p. 68, 101, figure or plate 211, p. 59, 107, 114, pl. 245; Charles Oman, 1973, British Rings, (Totowa, New Jersey: Rowman and Littlefield, 1974), see 54, a—e; Mary L Davis and Greta Pack, Mexican Jewelry, (Austin Texas: University of Texas Press, 1963), pp. 20-21, pl. 12; Huge Tait, Editor, Jewelry 7000 Years, An International History and Illustrated Survey from the Collections of the British Museum, (New York: Harry N. Abrams, Inc., 1986), p. 238, figures 614 & 615; Margaret Baker, Wedding Customs And Folklore, (New Jersey: David & Charles, & R. & L. Tor., 1977), p. 33; New Catholic Encyclopedia, vol. XXI, p. 809; Nigel Morgan, Early Gothic Manuscript II, 1250—1285, (London: Harvey— Miller, 1988), fig. 107; Encyclopedia of World Art, vol. 5, pl. 279, & pl. 226; Madeleine Jarry, World Tapestry, From Its Origins to the Present, (New York: G. P. Putnam’s Sons, 1968 & 1969), pp. 78—79; Brian Murphy, The World of Weddings, (New York; London: Paddington Press Ltd., 1978), p. 99; Marcus von Wellnitz, Brigham Young University Studies, (Provo, Utah: Brigham Young University Press, 1979), vol. 21, Winter 1981, #1, p. 28, his article entitled: The Catholic Liturgy and the Mormon Temple; Geoffrey Barraclough, Editor, The Christian World, (New York: Harry N. Abrams, CR 1981 Thames and Hudson Ltd., London), p. 144; Richard I Abrams, Warner A. Hutchinson, An Illustrated Life Of Jesus, From the National Gallery of Art Collection, (Nashville: Abington, 1982), p. 17. Trumbull, Blood Covenant, pp. 72—75, & 266— 86; Leonard W. Cowie, The March of the Cross, (New York; Toronto; London: McGraw—Hill Book Co., Inc., 1962), p. 196—97, pl. XXVII, The Crucifixion, by Pietro Annigoni, born in Milan in 1910, painted in 1958, for the church of Castagno di Andrea, a village near Florence. There may be earlier works that show, like this one, the nails driven through Christ’s wrists. Kaiser Heinrichs Romfahrt, Die Bilderchronik von Kaiser Heinrich VII. und Kurfürst Balduin von Luxemburg 1308—1313, (Germany: Deutscher Taschenbuch Verlag GmbH & Co., KG, München; Harald Bolt Verlag, Boppard am Rhein 1965; Umschlaggestaltung: Celestino Piatti; Gesamtherstellung: C. H. Beck’sche Buchdruckerei, Nördlingen), p. 52—53, & 60—61; New Catholic Encyclopedia, XXI: 809; Morgan, Early Gothic Manuscripts II, 1250—1285, fig. 107; Encyclopedia of World Art, 5, pl. 226; Margaret M. Manion and Vera F. Vines, Medieval and Renaissance Illuminated Manuscripts, In Australian Collections, (Melbourne; London; New York: Thames & Hudson, 1984), pp. 144 & 173, pl. 36; Jaroslav Folda, Crusader Manuscript Illumination at Saint—Jean d’Acre, 1275—1291, (New Jersey: Princeton University Press, 1976), figs. 137, & 252; Françoise Robin (Docteur ès lettres), (Picard Editeur, 1985), fig. 124; Ferdinand Seibt, Erich Bachmann, Hilde Bachmann, Gerhard Schmidt, Götz Fehr, Christian Salm, Edited by Erich Bachmann, Gothic Art in Bohemia, (Phaidon Press Lim., 1977, originally published as Gotik in Böhmen, (Phaidon Press Lim., 1969), fig. 80; Georges Dogaer, Flemish Miniature Painting in the 15th and 16th Centuries, (B.M. Israël B. V. Amsterdam, 1987. Translated by Anne E. C. Simoni and others), p. 78, fig. 39; Gabriel Bise, translated by G. Ivins and D. MacRae, The Illuminated Naples Bible, Old Testament, 14th Century Manuscript, (Crescent Books), p. 60, fig. VIII; The Nicene and Post Nicene Fathers, 6:67, 233, 347, & 507,(Grand Rapids Michigan: WM. B. Eerdmans, reprinted Feb. 1979), see St. Jerome, Finger Language; Jerome Letter XLVIII: To Pammachius; Letter CXXIII: To Ageruchia; Jerome Against Jovinianus Book I. See also: Robert Branner, Manucript Painting In Paris During the Reign Of Saint Louis, A Study of Styles, (Berkeley and Los Angeles California; London England: University of California Press, CR Shirley Prager Branner, 1977), fig. 192; Thomson, A History of Tapestry, p. 210; The Other Bible, The Gospel of Philip, pp. 92— 95. These sources seem to point out that there were many cases in which the bride and grooms hands were pulled together by the religious leader, as he grasped their wrist to have them join hands in matrimony. The Gospel of Philip, likens the mystery of marriage as a type of Christ’s redemptive works to drawing together both the living and the dead unto Christ. Walter Lowrie, Art In The Early Church, (New York, New York: Pantheon Books, 1947), plate 100,a, and pp. 184—87, Columns of the Ciborium, in S. Marco. Christ’s descent into limbo, depicted on one of the columns of alabaster, which support the ciborium in St. Mark’s Church at Venice. Early Christian art from the 5th century A.D. Plate 100a “Surgunt corpora sanctorum. “Many bodies of the saints were raised” (Mt. 27:52). This is depicted on the left. On the right Christ descends to the limbus (I Pet. 3:19), rescuing the patriarchs, while Hades bites his fingers in impotent rage.” Adam and Christ are reaching around a pillar to perform the hand clasping rite of passage. In ancient Near Eastern temples, “Covenants are sealed in temples or near pillars standing near temples” writes John M. Lundquist. See his article: The Legitimizing Role of the Temple in the Origin of the State, published as chapter 9 in Temples of The Ancient World. Edited by Donald W. Parry, (Salt Lake City; Provo, Utah: Deseret Book Company, and Foundation for Ancient Research and Mormon Studies, 1994), pp. 179—235, see p. 220. Furthermore, “the king stood by a pillar and made a covenant before the Lord.” (Ibid., p. 220, citing 2 Kings 23:2-3, see also foot note 148 on p. 148, and pp. 284—86). Isaiah 49:8—10 tells of a covenant, and of how God would guide the prisoners out of darkness. And then in verse 16: “Behold, I have graven thee upon the palms of my hands”. In Isaiah 41:10 & 13, the Lord will uphold with his right hand of righteousness, and will hold “thy right hand.” In Isaiah 42:6—7, prisoners are led out of the darkness of the prison house by a covenant made with a hand clasp. “I the LORD have called thee in righteousness, and will hold thine hand, and will keep thee, and give thee for a covenant of the people, for a light of the Gentiles; To open the blind eyes, to bring out the prisoners from the prison, and them that sit in darkness out of the prison house.” See also: Ezra 9:5—9, The Lord shows grace and mercy by giving a nail in his holy place, that a remnant may escape from bondage. See also: Isaiah 22:23, 25; Exodus 13:16. The hand clasp around this pillar could represent a covenant clasp between the Lord and Adam. Adam’s thumb rest in the middle of Christ’s right hand as if to feel the nail mark wound. In having received this hand token, the saints of old were delivered from hell (Psalm 86:13—17). One of the types for Christ descent into hell was in how the Lord brought, with a strong hand, the Israelites out of the bondage they were under, when slaves to the Pharaoh of Egypt. The Pharaoh was likened, in early Christian types, and similitudes, to how death & the devil held the spirits of the dead in bondage in their prison house. In Exodus 13:8—16, this act was to become a sign, and a token upon the hand. A similitude of how the Lord’s hand can rescue, guide and redeem captive souls out of bondage. But souls seeking to be delivered and redeemed were to stretch forth their hand unto the Lord as his arm or hand is revealed. And while his arm of mercy is extended to them. When this happens, they were to cleave unto God as he cleaveth unto them, in so doing this, he would redeem and rescue them out of bondage (See: Psalms 86:12--17; 88:9; 138:8— 10; 143:6—11; Nibley in Temples of The Ancient World, pp. 557— 62; Jacob 6:4—13; Mosiah 15:30—31; 16:1—12). In another depiction of Christ’s descent into hell, the clasp is made on the wrist of Adam. Christ’s nail mark wound is in the middle of his left hand which is clasping Adam’s right wrist. The clasp lines up with a pillar, except the pillar stop short of being extended down under where the clasping is taking place. It is as though the pillar is likened unto a nail which is driven into their hands to bind the covenant being performed. If so, then another pillar in the church seems to have nailed the jaws of hell open so that the prisons may come forth. (See: Raymond Koechlin, Les Ivoires Gothiques, Francais, Planches.(Paris, France: F. De Noble, 1968), no. 34, Petrograd, Musee de l’Ermitage). See also: Thorpe, Upon Them Hath The Light Shined, (Salt Lake City, Utah: Religious, Historical and Polemical Studies, 1994, revised 1997, an unpublished manuscript and computer file at this time). Eine Bayerische Malerschule Des XI. Und XII. Jahrhunderts, Von, E.F. feln. See: Taf. 60: 164, Munchen: Staatsbibl., Clm. 2939. See also: Antione Bon, The Ancient Civilizations of Byzantium, (1972), p. 114, fig. 71; Olga Popova, Russian Illuminated Manuscripts, (Lenengrad, Russia: Aurora Art Publishing, 1984; first published in the USA by Thames and Hudson), translated by Kathleen Cook, Vladmir Ivano and Lenina Sorokina, see fig. 42.. W. F. Volbach, Early Christian Art, (New York: Harry A. Abrams), fig. 93; Walter Oakeshott, Classical Inspiration In Medieval Art, (New York, New York: Frederick A. Praeger, Inc., 1959), pl. 80; Hanns Swarzenski, Monuments of Romanesque Art, (Chicago: The University of Chicago, 1954, & 2nd edition 1967), plate 66, fig. 151, Christ ascension, Anglo-Saxon, late 10th century A.D. Edith W. Kirsch, Five Illuminated Manuscripts Of Giangaleazzo Visconti, (London: College Art Association, The Pennsylvania State University Press, University Park and London, 1991), fig. 55, Lombard , c. 1380, Paris . Bibl. nar., Lat. 757, fol. 237. C. J. P. Cave, Roof Bosses In Medieval Churches, An Aspect of Gothic Sculpture, (Cambridge: At The University Press, 1948), see fig. 180, see also pp. 10—59, fig. 34, Christ displays his wounds with both hands raised up. Fig. 88, Christ right hand is raised up, while his left exposes the wound in his side. Fig. 98, Mary passing through heavenly coronation ceremony. Fig. 146. God raises Eve out of Adam’s side by clasping her hand. Fig. 162, the harrowing of Hell. Clasp made on Adam’s wrist. Fig. 240, hands, heart, and feet are symbols of the five wounds of Christ. A Library Of Fathers Of The Holy Catholic Church, (Oxford, London: John Henry Parker; J. G. F. Rivington, MDCCCXXXIX), vol. 2, pp. 264—65, The Catechetical Lectures of S. Cyril of S. Cyril, Archbishop of Jerusalem, Lecture XX, On the Mysteries, II, On the Rites of Baptism, verse 5; Dr. Huge W. Nibley, Mormonism & Early Christianity, notes : 3 : 8, see: Cyril of Jerusalem, Catechesis XX, Mystagogica II, de Baptismi Caeremoniis (Catechetical Lecture on the Rites of Baptism), in PG 33:1081; also in Nibley’s, The Message of the Joseph Smith Papyri (Salt Lake City: Deseret, 1976), p. 282. Willis Barnstone, Editor, The Other Bible, (San Francisco, California: Harper and Row, 1984), Christian Apocrypha, Revelation of the Mystery of the Cross, The Acts of John, pp. 419—20. Early Italian Art, (Boston: University Prints), Series B, see B 357, The Incredulity of Thomas, Academy, Venice, Cima da Conegliano. A.D. 1459— 1517, Venetian School. Christ clasps Thomas’ wrist as he feels side wound with his finger. Another saint is present witnessing this event. On the glove of his left hand is a symbol in the middle of it. Hackwood, Christ Lore, p. 172; Age of Chivalry, Art in Plantagenet England 1200--1400, edited by Jonathan Alexander and Paul Binski, (Weidenfeld and Nicolson, London: Royal Academy of Arts, London, 1987), page 306, fig. 255, Christ guides souls out of the jaws of hell over the broken doors by grasping the wrist of the first to be rescued. The ascension into heaven is also seen here too, in this case the artists decided to show the moment in the motion at the point in which the legs of Christ have not yet entered into heaven with the rest of the upper half of Christ. Alfred Stange, German Painting, XIV--XVI Centuries, (New York; Paris and London: The Hyperion Press), p. 92, Master Of the St. Bartholomew's Altar, St. Thomas Altar. Central Panel. 1501, Cologne, Wallraf-Richartz-Museum. The World's Great Religions, 1957, p.287. Caroline Walker Bynum, Jesus as Mother, Studies in the Spirituality of the Hign Middle Ages, (Berkeley; Los Angeles; London: University of California Press, 1982), pp. 119— 20; Ephrem, of the Syrian Church, was born at Nisibis in Mesopotamia about A.D. 306, and died about A.D. 378. In a work entitled: The Pearl, Or, Seven Rhythms On The Faith, Ephrem Syrus (Ephraim Syrus) presented a number of types for baptism, the mysteries and hints to the descent of Christ. The sea was a type of baptism and tomb which divers came up from. Divers were also a type of those who went through the mysteries, for they put on Christ, were anointed with oil, took off garments to be clothed in raiments of glory and light, and were crowned. "The naked men in a type saw thy rising again by the seashore; and by the side of the lake the Apostles, truly naked, saw the rising again of the Son of thy Creator.... The diver arose from the sea and put on his garments; and from the lake also Simon Peter came swimming, and put on his garments; each was clad, as with clothes, with love for both of you." (Guy Carleton Lee, Ph.D., (Editor in Chief, The World's Orators, (New York and London: University Edition, G.P. Putnam's Sons, The Knickerbocker Press, 1900), pp. 193-214; The Nicene And Post-Nicene Fathers, Vol. XIII, pp. 293-301). In the New International Illustrated Encyclopedia Of Art, General Editorial Consultant, Sir John Rothenstein, C.B.E., Ph.D., LL.D., (New York: Greystone Press, MCMLXVII, etc.), in Vol. 2, pp. 402-3, it shows the panel altar of Saint Peter, church of Santa Maria in Tarrasa, near Barcelona, Spain. The art work was by Luis Borassa, early 15th century A.D. Peter is half way in & out of the water as Christ clasps, with his left hand, the right hand of Peter to raise him up. This, may have reminded the Christians of similar depictions of the descent, and may have been considered a type for baptism. Lundy, Monumental Christianity, pp. 264-65, note 1, Lib. v. c. 31, iii c. 20, of Har. Also, Harvey's Creeds, Vol. I. pp. 333-4. The Nicene and Post-Nicene Fathers, (series), Vol. XII, pp. 182-83, Leo The Great, Sermon LXXI: III. The Nicene and Post-Nicene Fathers, series: Vol. XII, pp. 163-69, & 176, 179. 182-3, 188, & 190, Leo the Great. See also pp. 186-87, citing from Sermon LXXIII, On The Lord’s Ascension, II. Dom Pieter Batselier O.S.B., Saint Benedict: Father of Western Civilization, (New York, New York: The Alpine Fine Arts Collection Ltd., Publishers of Fine Books, 1981 CR Mercatorfonds Antwerp. Translated from French by Elise Callender, Edited by Diana de Froment, Published in), pp. 74—75; Early Italian Art, (Boston: University Prints), Series B, see B 351, showing Madonna and Child with saints, National Museum, Berlin. Crivell, A.D. 1430—1495, Venetian School. One of the saints has a glove on with a symbol in the middle of his glove. See also B 357, Thomas wrist is being grasped by the risen Christ. And while Christ’s right hand shows the mark of the nail in the middle of the hand. The saint next to him has a glove on which has a symbol in the middle of the hand too. See also B 349, church leader’s glove symbol in the middle of the hand. See also: Felipe Cossio Del Pomar, Peruvian Colonial Art, The Cuzco School of Painting, (New York, New York: Wittenborn & Co., 1964), translated from the Spanish by Genaro Arbaiza, p. 84, see the symbol in the middle of the glove of the martyred saint Pedro Nolasco’s left hand. Art work in the Monastery of La Merced, Cuzco. Sarel Eimerl, The World of Giotto, c. 1267— 1337, (New York: Time—Life Books, 1967), 94, see the symbol on the sleeping Pope’s glove. See also pp. 106— 07, St. Francis receiving the wounds of Christ; Leonard W. Cowie, The March Of The Cross, (New York; Toronto; London: McGraw--Hill Book Co., Inc., 1962), pp. 116— 117, fig. 138, see the symbol in the middle of the hand of Pope Boniface VIII. Felipe Cossio Del Pomar, Peruvian Colonial, The Cuzco School of Painting, (New York, New York: Wittenborn and Company, 1964), p. 64, note the hand mark in the middle of the saint’s glove or hand. Art and Archaeology, The Arts Throughout the Ages, vol. XXIV, December, 1927, #6, p. 219, Panels by Theodoricus Pragensis, From The Altar of the Church at Roudnice, Bohemia. Religious leaders grasping hands with gloves on. Österreichische Akademie Der Wissenschaften Historisches Institut Beim Österreichischen Kulturinstitut In Rom. Publikationen Des Historischen Instituts Beim Österreichischen Kulturinstitut In Rom. Herausgegeben Von. Otto Kresten Und Adam Wandruszka. I. Abteilung Abhandlungen 10. Band. Sculptur Und Grabmal Des Spätmittelaters In Rom Und Italien. Verlag Der Österreichischen Akademie Der Wissenschaften Wien 1990. Skulptur Und Grabmal Des Spätmittelalters In Rom Und Italien. Jörg Garms Und Angiola Maria Romanini, Abb. 4: Burgos, Kathedrale. Garb des Erzdischofs Lope de Fontecha, A.D. 1352, religious leaders grave sculpture, showing his hands with the gloves with symbols in the middle of the hand. See also: Abb 36, dated A.D. 1348, shows a couple in a clasp. The Knights right hand thumb rests of the middle of the hand of the woman’s right hand. See also fig. 54, note the arm gestures that the angels are making. And: Abbs 3, & 5 dated A.D. 1944, the gloves with symbols in the middle of the hand. Abbs. 15, 27, 32, p. 265, fig. 3; figs. 26, 27, 29, 33, Abbs. 12, 13,15, Abb.3, Abb. 4, Fig. 5. This book has a number of examples of symbols in the middle of gloves. Malcolm Norris, Monumental Brasses, The Craft, (London & Boston: Faber and Faber, 1978), figures 22, 81, 94, 106, 112, 136, 146, 162 163, 178, 204, 208, & 260. John Page-Phillips, (re-writer), Macklin's Monumental Brasses, Including a bibliography and a list of figure brasses remaining in churches in the United Kingdom, (London, England: George Allen And Unwin LTD., 1st edition 1969, 2nd 1972), pp. 50 & 53, William Ermyn, rector, 1401, Castle Ashby, Northants; Skulptur Und Grabmal Des Spatmittelalters In Rom Und Italien, Akten Des Kongresses, Scultura E Monumento Sepolcrale Del Tardo Medioevo A Roma E In Italia (Rom, 4--6. Juli 1985), Herausgegeben von Jorg Garms Und Angiola Maria Romanini, Verlag Der Osterreichischen Akademie Der Wissenschaften, Wien 1990, fig. 14, an angel holds a curtain with the right hand raised up, while the left rest on the middle of the chest. Figures 14, 15, Abbs. 5, 15, 27, 32, p. 265, fig. 3, Figs. 26-27, 29, p. 272, fig. 33, Abb. 12-13, p. 393, abbs. 1-2, Abb. 3 of Mailand. S. Gottando, Grabmal des Azzo Viseonti, Liegefigur, handclasp. Abbs 9-10, Abb 4, fig. 5; Julian Gardner, The Tomb And The Tiara, Curial Tomb Sculpture in Rome and Avignon in the Later Middle Ages, (Oxford: Clarendon Press, 1992), figs. 18-19, 25-6, 66, 74-5, 81-2, 108, 111-12, 125-7, 144, 204, 220, & 224-7; Henry Trivick, 1971, The Picture Book of Brasses in Gilt, (London, England: 5 Royal Opera Arcade Pall Mall London SW I, John Baker), pp.169, 172, 198-99; Craig Harbison, The Last Judgment in Sixteenth Century Northern Europe, (New York, and London: Garland Pub. Inc., 1976), p. 316, fig. 8 of Martin Schaffner, The Blessed, fragment of a Last Judgment, (Pfullendorf Altar), panel, c. 1500, Freiburg, Diozesanmuseum, (inv. no. Mla/D). The symbol in the glove is seen on a religious leader who is grasping the wrist of a naked soul about to enter into paradise. See also: Deusch, Deutsche Malerei Des Dreizehnten Und Vierzehnten Jahrhunderts, Die Fruhzeit der Tafelmalerei, (Berlin, Germany: Genius Verlag, 1940), see 57 Nachfolger Des Theodorich Von Prag um 1375, two religious leaders with gloves on, as they meet, one is on his knees, the other grasps, with his right hand, the wrist of the other leader's left wrist. See also: Antonin Matejcek & Jaroslav Pesina, Czech Gothic Painting 1350 - 1450, (Melantrich Praba 1950), see figs. 31, 74, 76, & 80; Stange, German Painting, XIV--XVI Centuries, p. 54, lower section, School of Theoderic of Prague, Votive Picture of Ocko Von Vlasim, A.D. 1380, Prague, Gemaldegalerie, two religious leaders clasp each others’ hands.
John Rupert Martin, The Illustration Of The Heavenly Ladder of John Climacus, (Princeton: Princeton University Press, 1954), p. 43, XIV, 64. Fol. 187 v: Tranquillity, Princeton, Univ. Lib. Garrett MS 16, showing Christ raising up a monk out a sarcophagus by grasping, with his right hand, the right hand of the monk. "The half-figure of Christ leans forward from above to grasp his right hand; his left is clutched by a small black demon... while other demons in the sarcophagus cling to his feet." A verse from Psalm 113:7 was paraphrased; `the Lord lifteth up the needy from the earth, and from the dung-hill of his passions raiseth up the poor man, him that is humble in heart.' The author's definition of tranquillity is said to be "the resurrection of the soul before that of the body". "The picture has, accordingly, been adapted from the Anastasis--Christ's descent into Hell to raise up Adam and other righteous persons of the Old Testament." (Ibid., Martin, p. 43). The clasp on grave: Betty Willsher and Doreen Hunter, 1978, Stones, (New York: Taplinger Pub. Co., 1979), pp. 14-15, 16a, & p. 53; Francis Y. Duval & Ivan B. Rigby, 1978, Early American Gravestone Art In Photographs, (New York: Dover Pub. Inc.), pp. 124-25; Kenneth Lindley, Of Graves And Epitaphs, (London: Hutchinson, 1965), grave marker of Withington, Gloucestershire shows a hand extended to clasp the hand of a soul who is ascending to heaven. See also: Arte Paleocristiano, En Espana, Por Pedro de Palol, Ediciones Poligrafa, S. A., pp. 146-151, fig. 88, Sogenannter Auferstenhungs - Sarkophag. Krypta von Santa Engracia. Zaragoza. An orant, or person making a prayer gesture with up-raised hands, receives the hand of God. A Lithuanian Cemetery, St. Casimir Lithuanian, Cemetery in Chicago, Illustrated, (Chicago: Lithuanian Photo Library and Loyola, Chicago University Press, 1976), p.65, fig. 15, clasp under the cross on a tomb stone. Christopher Brooke, The Monastic World 1000—1300, (London, England: Paul Elek Ltd., 1974), p. 63, fig. 91, showing monks receiving postulants at their door. Part of a series from Bede’s Life of St. Cuthbert, British Museum Add. MS 39, 943. Caroline Walker Bynum, Jesus as Mother, Studies in the Spirituality of the High Middle Ages, (Berkeley; Los Angeles; London: University of California Press, 1982), p. 89.
Maus, The Church And The Fine Arts, pp .323-26, under the heading: St. Francis of Assisi, abridged from The Book of Saints and Friendly Beasts, by Abbie Farwll Brown, pp. 211-25.
Clement A. Miles, Christmas Customs And Traditions, Their History and Significance, pp.38-9, 68, 73, 78, 85, & 91-2. Piero Torriti, La Pinacoteca Nazionale Di Siena, i dipinti dal XV al XVIII secolo, (Sagep Editrice Genova, 1978), p. 53, fig. 406. Richard G. Tansey and Fred S. Kleiner, Gardner’s Art Through The Ages, (Fort Worth, Philadelphia; San Diego; etc.: Harcourt Brace College Publishers, 1996, 10th edition), volume II, Renaissance and Modern, p. 640, figure 19-14. Giotto, Death of St. Francis, A.D. 1320. Bardi Chapel, Santa Croce, Florence.
Paul also speaks of one who was "caught up" into the third heaven, & was also "caught up" into paradise (2 Corinthians12:1-4). It seems that in the act of being "caught up" different kinds of hand clasps are depicted (Compton, By Study & Also By Faith, vol.1. pp.620-21, see notes 43-45, p.634 of his article: The Handclasp and Embrace as Tokens of Recognition. M.R. James, The .Apocyrphal New Testament, (Oxford: Clarendon, 1955), p.95, & 137-39; 1 Enoch 71:3, in James H. Charlesworth, Editor, The Old Testament Pseudepigrapha, 2 Vols. (New York: Doubleday, 1983), 1:49; The Lost Books of the Bible, pp.63, 81-2, 85-88; Nibley, Temple and Cosmos, pp.277-79, fig.49 on p.278. In some depictions of Paul being caught up or "raised" to the 3rd Heaven. An angels come to escort him, one of the angels makes a gestural sign with the one hand, while with the other, the angel clasps the wrist of Paul to raise him up. (Luba Eleen, The Illustration of the Pauline Epistles in the French and English Bibles of the 12th and 13th Centuries, (Oxford: Clarendon Press, 1982), figures 264 & 265; The Ante-Nicene Fathers, 8:577-78). For numerous art works of the resurrection, or the harrowing of hell, and which show Christ drawing up, or lifting up, by hand clasps, see: Kartsonis’ Anastasis. Lundy, Monumental Christianity, pp. 92—99. Lionel Casson, The Horizon Book of Daily Life In Ancient Egypt, (New York: American Heritage Publishing Co., Inc., 1975; Distributed by McGraw—Hill Book Co.), p. 95; Lundy, Monumental Christianity, pp. 92--100. H. Clay Trumbull, D.D., The Blood Covenant, A Primitive Rite And Its Bearings On Scripture, (New York: Charles Scribner’s Sons, 1885), pp. 64—84, 232—38, 256—58, & 266— 69. 1 Nephi 1:2; 13:41; 19:15—17; 21:16—18; 22:24—25; Robert G. Calkins, Monuments of Medieval Art, (New York: E. P. Dutton, 1979), pp. 223—25, fig. 186; Fiona St Aubyn, Editor, Ivory, An International History and Illustrated Survey, (New York: Harry N. Abrams, Inc., 1987), p. 41, Egyptian hand clasps, 8th century B.C.; Dr. Huge W. Nibley, in Temples Of The Ancient World, (Provo and Salt Lake City, Utah: Deseret Book Co., and F.A.R.M.S., 1994), see his article entitled: On the Sacred And The Symbolic. chapter 20, pp. 557—62; Joseph Klausner, The Messianic Idea In Israel, From Its Beginning to the Completion of the Mishnah, (London: George Allen and Unwin LTD, Ruskin House Museum Street London, 1956), pp.287— 88, 498. Frederic W. Farrar, D.D., F.R.S., The Life Of Christ As Represented In Art, (London: Adam and Charles Black, 1894), p. 38—49; F.R. Webber, Church Symbolism, (Detroit: Gale Research Company, Book Tower, 1971), pp. 55— 57; Walter Lowrie, Art In The Early Church, (New York, New York: Pantheon Books, 1947), pp. 69— 70, 75— 76, pl. 100-d.
Even the late 19th century anti-Christian and Occult writer, H. P. Blavatsky notes that: “Primitive Christianity had its grip, passwords, and degrees of initiation. The innumerable Gnostic gems and amulets are weighty proofs of it. It is a whole symbolical science.” (Blavatsky, 1877, 1888, Isis Unveiled, A Master-Key to the Mysteries of Ancient and Modern Science and Theology, (Pasadena, California: Theosophical University Press, 1988), in two volumes, see vol. 2: Theology, p. 204. JCJ Metford, Dictionary of Christian Lore and Legend, (London, England: Thames and Hudson, 1983), pp. 268, see wounds of Christ, five, and p. 233, see Stigmata. Pages 104—105, see Francis of Assisi, St. And pp. 166— 67, see Man of sorrows; McDannell and Lang, Heaven A History, p. 104, pl. 8. The soul as a queen, enthroned with Christ. 12th century. Manuscript lat. 4450, fol. 1 verso. Bavarian State Library, Munich. The hand of the soul enthroned with Christ, has a nail mark wound in the middle of the palm, from which flows blood. This hand extends through a door way of the heavenly Temple, or church, to let blood flow down onto another soul.
(6). Documentary series: Our Century: World War II, parts 1-3, on A&E. Perry, Man’s Unfinished Journey, pp. 686—87, 696—699, 711; Video documentary: The Nuremberg Trials. Peter Levanda, Unholy Alliance, A History of Nazi Involvement with the Occult, (New York, New York: Avon Books, December 1995), pp. 13-29; See also: Cumbey, The Hidden Dangers of the Rainbow, pp. 16-18, 44-59, 90-2. And the Dec. 18, 1988 KTKK interview. See also the video series: The Occult History of the Third Reich, Vol. 1-4, by Video Treasures, Troy Michigan, 1991; Perry, Man’s Unfinished Journey, pp. 686—711; Documentary: The Nuremberg Trials.
# . Levanda, Unholy Alliance, pp. 13-29; Cumbey, The Hidden Dangers of the Rainbow, pp. 16-18, 44-59, 90-2; December 18, 1988, KTKK interview. See also the video series: The Occult History of the Third Reich, Vol. 1-4, by Video Treasures, Troy Michigan, 1991; Perry, Man’s Unfinished Journey, pp. 686—711; Documentary: The Nuremberg Trials.
# . Levanda, Unholy Alliance, pp. 13-29; Cumbey, The Hidden Dangers of the Rainbow, pp. 16-18, 44-59, 90-2. And the Dec. 18, 1988 KTKK interview. See also the video series: The Occult History of the Third Reich, Vol. 1-4, by Video Treasures, Troy Michigan, 1991. Anti-Semitic swastika from the 11th century, see: Michael Grant, Dawn of the Middle Ages, (Maidenhead, England: McGraw-Hill Book Co., 1981. This edition 1986 by Bonanza Books, distributed by Crown Publishers, New York, New York), p. 148.
# . William Guy Carr, Red Fog Over America; Gary Allen, None Dare Call It Conspiracy; John Robison, A. M., Proofs of a Conspiracy, 1798; Peter Levenda, Unholy Alliance; Gary H. Kah, En Route to Global Occupation; Constance Combie, The Hidden Dangers of the Rainbow; Video documentaries considered: The World At War (Series); The Rise And Fall of the Third Reich; The Occult History of the Third Reich (Series); Battle Line (Series); Decades (Series); Biography (Series); Hitler, The Whole Story (Series); How Hitler Lost the War; Mein Kampf
# . Richard Cavendish, Man, Myth & Magic, (Freeport, Long Island, New York: Marshall Cavendish, 1985), Vol. 7, pp. 1944-1948; Painted Black, by Carl A. Raschke, 1990; Video series: The Occult History of the Third Reich, volumes 1-4; and Mein Kampf (documentary). See also: Levenda, Unholy Alliance, pp. 42-55.
# . See the video series: Hitler: The Whole Story, Volumes 1-2; The Occult History of the Third Reich, Volumes 1-4.
William Guy Carr, Red Fog Over America; Gary Allen, None Dare Call It Conspiracy; John Robison, A. M., Proofs of a Conspiracy, 1798; Peter Levenda, Unholy Alliance; Gary H. Kah, En Route to Global Occupation; Constance Combie, The Hidden Dangers of the Rainbow; Video documentaries considered: The World At War (Series); The Rise And Fall of the Third Reich; The Occult History of the Third Reich (Series); Battle Line (Series); Decades (Series); Biography (Series); Hitler, The Whole Story (Series); How Hitler Lost the War; Mein Kampf
# . Video documentaries entitled: The Rise And Fall of the Third Reich; See also: The Occult History of the Third Reich, Volumes 1-4, Video Treasures 1991, (Troy Michigan). (Series) Our Century: World War II, parts 1-3, and Our Century: The Russian Revolution. This series was shown on A&E.
# . Video documentaries entitled: The Rise And Fall of the Third Reich; See also: The Occult History of the Third Reich, Volumes 1-4, Video Treasures 1991, (Troy Michigan). (Series) Our Century: World War II, parts 1-3, and Our Century: The Russian Revolution. This series was shown on A&E.
# . Video Series: The Occult History of The Third Reich, (Kirts Boulevard Troy, Michigan: Video Treasures, Inc., 1991), 4 volumes.
# . Levenda, Unholy Alliance, p. 67.
# . Video series: The Occult History of the Third Reich (Video Treasures), volumes 1—4; Levenda, Unholy Alliance, pp. 67—264; Constance Cumbey, The Hidden Dangers Of The Rainbow, The New Age Movement And Our Coming Age of Barbarism, (Lafayette, La.: Huntington House, Inc., 1983), pp. 44—69, 79, 99—119, etc.
# . Unknown Author, Evidence For A World Wide Conspiracy, p. 11, Adolf Hitler, The Occult and the Third Reich, pp. 120, 155, 174, 192.
# . The Occult History of the Third Reich, (videos vol. 1—4).
# . The Occult History of the Third Reich, (videos vol. 1—4).
# .Carl A. Raschke, Painted Black, 1990; William Guy Carr, Red Fog Over America; Gary Allen, None Dare Call It Conspiracy; John Robison, A. M., Proofs of a Conspiracy, 1798, reprinted by The Americanist Classics 1967; Peter Levenda, Unholy Alliance; Gary H. Kah, En Route to Global Occupation; Constance Cumbey, The Hidden Dangers of the Rainbow; Video documentaries: The World At War (Series); The Rise And Fall of the Third Reich. The Occult History of the Third Reich (Series); Battle Line (Series). Decades (Series). Biography (Series). Hitler, The Whole Story (Series). How Hitler Lost the War. Mein Kampf.
# . Allen, None Dare Call It Conspiracy, pp. 25-26, see note *; see also: Robinson, Proofs of a Conspiracy, 1798, pp. 1-205; Levenda, Unholy Alliance; Video series: The Occult History of the Third Reich, volumes 1—4.
# . Gary E. McCuen, A New World Order And Military Intervention, (Hudson, Wisconsin: GEM Publications (GEM = Gary E. McCuen), 1992), pp. 10-30; William T. Still, 1990, New World Order: The Ancient Plan of Secret Societies, (Lafayette, Louisiana: Huntington House Publishers), pp. 21-54; Constance Combey, 1983, The Hidden Dangers of the Rainbow, (Lafayette, Louisiana: Huntington House Publishers), pp. 15-18, 26-27, & 44-135; Taped radio interview on “K-Talk” 630 AM radio in Salt Lake City, Utah. On December 18, 1988, Constance was interviewed by Mills Crinshaw.
# . John Robison, A.M., Proofs Of A Conspiracy, 1798, Against All The Religions And Governments Of Europe, Carried On In The Secret Meetings Of Free Masons, Illuminati, (New York: George Forman, 1798, republished: Boston; Los Angeles: Western Islands, The Americanist Classics, 1967); Gary Allen, None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971 & 1972), pp. 25—26, see note *. See also: Gary H. Kah, En Route to Global Occupation, A High Ranking Government Liaison Exposes the Secret Agenda for World Unification, (Lafayette, Louisiana: Huntington House Publishers, 1991), pp. 33—34, 106—09.
# . Allen, None Dare Call It Conspiracy, pp. 24-65; Robison, A. M., Proofs of a Conspiracy, 1798, pp. 1-205.
# . Allen, None Dare Call It Conspiracy, pp. 25—26, see note *.
# . Gary H. Kah, En Route to Global Occupation, (Lafayette, Louisiana: Huntington House Publishers, 1991), pp. 24—30; John Robinson, A. M., Proofs of a Conspiracy, 1798, (New York: George Forman, 1798; republished: Boston; Los Angeles: Western Islands, 1967), pp. 1—304.
# . Kah, En Route to Global Occupation, pp. 26—27, see also notes 8—9, on p. 215: U.S. George Washington Bicentennial Commission, The Writings of George Washington Vol. 20 (Washington, D.C.: U.S. Government Printing Office, 1941), 518; and Ralph Epperson, The Conspiratorial View of History (Tucson: Epperson, 1986), 2; Louis T. McFadden, Collective Speeches of Congressman Louis T. McFadden (Hawthorne, CA: Omni Publications, 1970), 2.
# . Gary Allen, None Dare Call It Conspiracy, (Seal Beach, California: Concord Press, 1972; CR G. Allen 1971), pp. 25-26, see note *; John Robinson, A. M., Proofs of a Conspiracy, 1798.
# . John Taylor, Journal of Discourses, 23:61—63, April 9, 1882; see also: G. Homer Durham, The Gospel Kingdom, Selections from the Writings and Discourses of John Taylor, (Salt Lake City, Utah: Bookcraft, 1987), pp. 345—46.
# . Peter Collier and David Horowitz, The Rockefellers, An American Dynasty, (New York, New York: A Signet Book, New American Library, Time Mirror, 1976), p. 48, see also: Andrew Carnegie, North American Review, June 1889.
# . Gary Allen, The Rockefeller File, (Seal Beach, California: ’76 Press, 1976), p. 23—24.
# . Allen, None Dare Call It Conspiracy, pp. 80—82.
# . Peter Collier, and David Horowitz, The Rockefellers, An American Dynasty, (New York, New York: A Signet Book, New American Library, Times Mirror, 1976), p. 44: John Moody, The Truth About the Trusts, (1904).
#
. Peter Collier, and David Horowitz, The Rockefellers, An American Dynasty, (New York, New York: A Signet Book, New American Library, Times Mirror, 1976), p. 44: John Moody, The Truth About the Trusts, (1904).
# . Allen, None Dare Call It Conspiracy, pp. 46—57 .
# . Gary H. Kah, En Route to Global Occupation, (Layfayette, Louisiana: Huntington House Publishers, 1991), pp. 13—15, & 34; Anthony J. Hilder, talk show host of Radio Free World, (Nevada), during the 1990's, he interviewed Terry Cook about 666 The Mark of the Beast. During this show they talked about the Federal Reserve’s plans to print new money for the coming New World Order. Also: Chuck Smith, a Christian preacher’s talk entitled: What in the World is Happening, (Salt Lake City, Utah: FireFighters for Christ, tape series).
# . Robert W. Lee, The United Nations Conspiracy, (Boston; Los Angeles: Western Islands Publishers, 1981), pp. 3—4.
# . Kah, En Route to Global Occupation, pp. 29—30; see also note 15 on p. 215: Garry Allen, Rockefeller—Campaigning for the New World Order (Belmont, MA: American Opinion, 1974), 15.
# . Unknown Author, Evidence of A World Wide Conspiracy, pp. 10—11, Walter Mills, American Opinion, Jan. 1976, p. 91.
# . Gary Allen, The Rockefeller File, (Seal Beach, California: ’76 Press, 1976), pp. 97—105; Allen, None Dare Call It Conspiracy, pp. 58—77.
# . Historical video documentary: The Great War, (Produced by Carl Byker, Akcet Production, aired on KBYU, TV channel 11, July 1998).
# . Author Unknown, Evidence of a World Wide Conspiracy, Who Is Our Enemy? Let the Facts Speak for Themselves, p. 2.
# . Allen, None Dare Call It Conspiracy, pp. 81—82.
# . Allen, None Dare Call It Conspiracy, p. 79—81.
# . Kah, Route to Global Occupation, p. 51—59; Dan Smoot, The Invisible Government, (Dallas, Texas: The Dan Smoot Report, Inc., 1962).
# . Allen, None Dare Call It Conspiracy, pp. 78—97, 112—27; Allen, The Rockefeller File, pp. 50—76, etc.
# . Collier and Horowitz, The Rockefellers, An American Dynasty, p. 140.
# . Gary Allen, None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971 & 1972), p. 74, see note 18 on p. 215: Ralph Epperson, The Unseen Hand, p. 196; Chuck Smith, (Christian minister), talk entitled: What in the World is Happening?, (Salt Lake City, Utah: FireFighters for Christ, tape series). Dan Smoot, The Invisible Government, (Dallas, Texas: The Dan Smoot Report, Inc., 1962).
# . Collier and Horowitz, The Rockefellers, An American Dynasty, pp. 224—25.
# . Allen, None Dare Call It Conspiracy, pp. 49—57.
# . Collier and Horowitz, The Rockefellers, An American Dynasty, p. 170.
# . Allen, None Dare Call It Conspiracy, pp. 49—57.
# . Author Unknown, Evidence of A World Wide Conspiracy, p. 4, citing: D. Z. Manuilsky, Lecture, Lenin School, “Political Warfare.” 1931.
# . Collier and Horowitz, The Rockefellers, An American Dynasty, p. 150.
# . Collier and Horowitz, The Rockefellers, An American Dynasty, pp. 224—25.
# . Collier and Horowitz, The Rockefellers, An American Dynasty, pp. 224—25.
# . Lee, The United Nations Conspiracy, pp. 9—11, 16—17; The Apostle, Ezra Taft Benson, Vietnam - Victory Or Surrender, (Provo, Utah: Brigham Young University/Electronic Media Department, Recording Operations Section/Room E-366 HFAC; BYU Devotional address given during the Vietnam war, tape K1389).
# . Allen, None Dare Call It Conspiracy, pp. 78—87, 121—23.
# . Robert W. Lee, The United Nations Conspiracy, (Boston; Los Angeles: Western Islands Publishers, 1981), pp. 13—16; James Burnham, The Web of Subversion, Underground Networks In The U.S. Government, (Boston; Los Angeles: Western Islands, 1954), pp. 17, 24—37, 38—79, etc.
# . Lee, The United Nations Conspiracy, p. 26, 33-5, notes 7—8 on p. 256: J. Reuben Clark, Jr., unpublished cursory analysis of the UN Charter, pp. 9—10, 13, & 25.
# . Lee, The United Nations Conspiracy, p. 16—17.
# . Lee, The United Nations Conspiracy, p. 17, see also note 13 on p. 254: G. Edward Griffin, The Fearful Master (Boston: Western Islands, 1964), pp. 110—111.
# . Allen, The Rockefeller File, pp. 61—62.
# . Spencer W. Kimball (Of the Council of the Twelve Apostles), Ensign of the Church of Jesus Christ of Latter-day Saints, Report and Proceedings of the 143rd Semiannual General Conference. Address delivered at the Sunday afternoon session, October 7, 1973, entitled: The Rewards, The Blessings, The Promises, (Salt Lake City, Utah, The Church of Jesus Christ of Latter-day Saints, January 1974), pp. 14-15. Kimball quotes from a story written by "Roy H. Stetler, publisher of a religious journal in the East." It occurred outside the Crimean Castle of Livadia. The soldier appeared proud of his task of guarding the meeting of the `Big Three.’
# . Leonard W. Cowie, The March Of The Cross, (New York; Toronto; London: McGraw-Hill Book Co., Inc., 1962), pp. 186—87, fig. 228, left. William Holman Hunt’s The Light of the World. Christ knocking at the door.
# . Collier and Horowitz, The Rockefellers, An American Dynasty, pp. 232—33.
# . An old World War II film documentary shows Mr. Cordell Hull speaking out against the Nazis establishing militant strong holds in different South American countries. See the series: Why We Fight; And: DaRell D. Thorpe, video documentary, Endangered Species: Humanity, parts 1 & 2, 1997, etc.
#
. Collier and Horowitz, The Rockefellers, An American Dynasty, p. 224-41.
# . Arthur M. Schlesinger, Jr., The Age of Roosevelt, The Crisis Of The Old Order, 1919—1933, (Cambridge, Massachusetts: The Riverside Press, Houghton Mifflin Company Boston, 1964); Levenda, Unholy Alliance; see also the video series: The Occult History of The Third Reich, volumes 1—4, by Video Treasures, 1991.
# . George Albert Smith, The Improvement Era, November, 1946, p. 763. See also: Lund, The Coming of the Lord, pp. 39—40, see also note 12.
# . James Burnham, The Web of Subversion, (Boston and Los Angeles: Western Islands, The American Library, 1954), pp. 12—53, etc.
# . Author Unknown, Evidence of A World Wide Conspiracy, p. 5, citing from: J. R. Warburg, Member of the C.F.R., to Senate Committee, Feb. 17, 1950.
# . Lee, The United Nations Conspiracy, p. 56, see also note 15 on p. 258: Douglas MacArthur, Reminiscences, (New York: McGraw-Hill Book Company, 1964), p. 365; Ezra Taft Benson, Vietnam - Victory Or Surrender, (Brigham Young University/Electronic Media Department), tape K1389, BYU Devotional address.
# . Lee, The United Nations Conspiracy, pp. 57—58.
# . Allen, The Rockefeller File, pp. 61—62.
# . Lee, The United Nations Conspiracy, p. 20.
# . Gerald N. Lund, The Coming of the Lord, (Salt Lake City, Utah: Bookcraft, 1991), p. 54, see also note 17: Brigham Young reflecting on a prophecy given by the prophet Joseph Smith, see: Brigham Young, Deseret News, vol. 9, p. 2, May 1, 1861.
# . Lee, The United Nations Conspiracy, p. 59, note 24 on p. 258: Mark Clark, From the Danube to the Yalu (New York: Harper & Brothers, 1954), p. 11.
# . James Burnham, The Web of Subversion, Underground Networks In The U.S. Government, (Boston; Los Angeles: Western Islands; The American Library, 1954), pp. 13—17, 26—183, etc.; John A. Stormer, None Dare Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964), pp. 54— 98; Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), 9—66.
# . Allen, None Dare Call It Conspiracy, p. 93; Kah, En Route to Global Occupation, 38—39; Chuck Smith, What in the World is Happening? (Salt Lake City, Utah: FireFighters for Christ, taped series).
# . Lee, The United Nations Conspiracy, p. 16; see also: Whittaker Chambers, Witness(New York: Random House, 1952); Ralph de Toledano, Seeds of Treason (Boston, Western Islands, 1965 [1950], and Allen Weinstein, Perjury: The Hiss-Chambers Case (New York: Knopf, 1978); James Burnham, The Web Of Subversion, (Boston; Los Angeles: Western Islands, The Americanist Library, 1954).
# . Allen, The Rockefeller File, p. 64; Thorpe, The Christ in Santa Unmasked.
# . Lee, The United Nations Conspiracy, pp. 21 & 49.
# . Allen, None Dare Call It Conspiracy, pp. 74, & 87; Kah, En Route to Global Occupation, p. 35, note 35 on p. 216; Allen, “Who They Are, The Conspiracy to Destory America,” American Opinion (October 1972): 65.
# . Lee, The United Nations Conspiracy, pp. 21, 23, & 49, p. 21, see note 31 on p. 255: 46 Angry Men (Belmont, Mass.: American Opinion, 1962).
# . Lee, The United Nations Conspiracy, p. 27, see note 29 on page 255: John Barron, KGB: The Secret Work of Soviet Secret Agents (New York: Reader’s Digest Press, 1974), p. 19.
# . Unknown Author, Evidence of A World Wide Conspiracy, President John F. Kennedy, Columbia University, ten days before he was assassinated, 1963.
# . Burnham, The Web of Subversion, pp. 12—161, etc.; Stormer, The Death of a Nation, pp. 43—66; Stormer, None Dare Call It Treason, pp. 27—92, etc.; Allen, None Dare Call It Conspiracy, pp. 102—27; Allen, The Rockefeller File, pp. 126— 189.
# . Lee, The United Nations Conspiracy, p. 63, see note 10 on p. 258: Private Boycotts Vs. The National Interest, Department of State Publication 8117, released August, 1966, pp. 18, 19.
# . Lee, The United Nations Conspiracy, p. 64, see note 13 on p. 258: Reader’s Digest, July, 1966, p. 84.
# . Lee, The United Nations Conspiracy, pp. 25—26.
# . Lee, The United Nations Conspiracy, p. 63, see note 8 on page 258: Weekly Compilation of Presidential Documents, January 9, 1967, pp. 9—10.
# . Unknown Author, Evidence of a World Wide Conspiracy, p. 10, Nelson Rockefeller, A.P.I dispatch, July 26, 1968.
# . Lee, The United Nations Conspiracy, p. 63, see note 9 on page 258: Weekly Compilation of Presidential Documents, August 5, 1968, pp. 1170—1171.
# . Lee, The United Nations Conspiracy, p. 63.
# . Lee, The United Nations Conspiracy, p. 49.
# . Lee, The United Nations Conspiracy, pp. 25—26.
#
. Kah, En Route to Global Occupation, p. 45, see note 70 on p. 217: Zbigniew Brzezinski, Between Two Ages—America’s Role in the Technetronic Era (New York: Penguin Books, 1970), pp. 72, he reveal his pro-communist high regards for Karl Marx, see also pp. 300, 304.
# . Lee, The United Nations Conspiracy, pp. 26—27, and note 48 on p. 255: Los Angeles Times, April 7, 1970, the Associated Press.
# . Lee, The United Nations Conspiracy, p. 44, note 44 on p. 257: Socialist International Information, November, 1970, as quoted in Rose L. Martin, The Selling of America (Santa Monica, California: Fidelis Publishers, 1973), pp. 17 & 34.
# . Lee, The United Nations Conspiracy, p. 65, see note 15 on p. 258: Congressional Record, June 14, 1973, p. S11222.
# . Lee, The United Nations Conspiracy, pp. 65—68.
# . Allen, None Dare Call It Conspiracy, p. 121.
# . Lee, The United Nations Conspiracy, p. 28.
# . Lee, The United Nations Conspiracy, p. 28.
# . Kah, En Route to Global Occupation, p. 45, note 68 on p. 217: The Trilateral Commission, The Trilateral Commission—Questions and Answers (New York: North American Office, 1986), 2.
# . Kah, En Route to Global Occupation, p. 45, note 68 on p. 217: The Trilateral Commission, The Trilateral Commission—Questions and Answers (New York: North American Office, 1986), 2.
# . Unknown Author, Evidence of A World Wide Conspiracy, p. 8, Richard N. Gardner, C.F.R. & Depty. Asst. Sec. Of State; Foreign Affairs Magazine, April, 1974.
# . Lee, The United Nations Conspiracy, p. 29, see note 54 on page 255: Speech reprinted, Congressional Record, May 8, 1975, p. S7718; see also: Wendell Willkie, One World, (New York: Simon and Schuster, 1943).
# . Lee, The United Nations Conspiracy, p. 30, see note 59 on p. 255, and p. 253, see note 4 of chapter One: Francis X. Gannon, Biographical Dictionary of the Left (Boston: Western Islands, 1969), Volume I, p. 224.
# . Lee, The United Nations Conspiracy, p. 30.
# . Kah, En Route to Global Occupation, pp. 17—18, 47 —49; Gary Allen, The Rockefeller File, (Seal Beach, California: ’76 Press, 1976), the introduction to Allen’s book was written by Lawrence P. McDonald, November 1975.
# . Lee, The United Nations Conspiracy, pp. 67—68, 258, note 18: Weekly Compilation of President Documents, March 21, 1977, p. 402.
# . Kah, En Route To Global Occupation, 1991, pp. 24-65.
# . Lee, The United Nations Conspiracy, p. 68.
# . Unknown Author, Evidence of A World Wide Conspiracy, p. 8, Senator Barry Goldwater, With No Apologies, 1980, p. 299.
# . Kah, En Route to Global Occupation, p. 31; Allen, The Rockefeller File, pp. 127—30.
# . Kah, En Route to Global Occupation, pp. 48—49, see note 74 on p. 217: Congressional Record—Senate, 15 December 1987, p. S18146.
# . Anthony J. Hilder, Radio Free World, taped radio show entitled: 666 The Mark of the Beast, guest Terry Cook, 1990's, Nevada radio station. During this show and others, Anthony played talks given by President George Bush and communist leader Gorbachev in which they both talked about establishing the “New World Order.” Also: Mills Crinshaw interviewed Constance Cumbey on KTKK “K-talk” 630 AM Radio, December 18, 1988. Cumbey says that Gorbachev talked about establishing a “New World Order”. See also: Gary H. Kah,, En Route to Global Occupation, (Lafayette, Louisiana: Huntington House Publishers, 1991), p. 7.
# . Unknown Author, Evidence of A World Wide Conspiracy, p. 9, George Bush, Sept. 1990, United Nations.
# . Video Documentaries: The Panama Deception. The Persian Gulf War. Desert Storm.
# . Kah, En Route to Global Occupation, p. 53.
# . Kah, En Route to Global Occupation, pp. 62—63, see note 27 on p. 218: “State of the Union—Bush Seeks to Inspire Support for his Persian Gulf Mission,” Congressional Quarterly (2 February 1991): 308—10; Unknown Author, Evidence of A World Wide Conspiracy, pp. 11--12, George Bush, Jan. 29, 1991, State of the Union Message to Congress.
# . Unknown Author, Evidence of A World Wide Conspiracy, p. 9, George Bush, Sept. 11, 1991, Joint Session of Congress.
# . Ezra Taft Benson, Vietnam—Victory Or Surrender, (Provo, Utah: Brigham Young University/Electronic Department, BYU Devotional, late 1960s early 1970s?), tape K1389 side A.
# . Allen, None Dare Call It Conspiracy, p. 121, May 21, 1971, James Reston (CFR), in the New York Times.
# . Allen, The Rockefeller File, pp. 126—54.
# . Allen, The Rockefeller File, pp. 127—30, Paul Scott, Syndicated Washington columnist.
# . Allen, The Rockefeller File, p. 127, Paul Scott Washington columnist comments about Ford’s actions.
# . Author Unknown, Evidence Of A World Wide Conspiracy, p. 8.
# . Kah, En Route to Global Occupation, pp. 62—63, see note 27 on p. 218: “State of the Union—Bush Seeks to Inspire Support for his Persian Gulf Mission,” Congressional Quarterly (2 February 1991): 308—10.
# . Gary H. Kah, En Route to Global Occupation, High Ranking Government Liaison Exposes the Secret Agenda for World Unification, (Lafayette, Louisiana: Huntington House Publishers, 1991), pp. 34. Also: Taped Radio Show, Nevada, Radio Free World, Anthony J. Hilder, host, guest Terry Cook, 666 The Mark of the Beast.
#
. Gary Allen’s None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971 & 1972), pp. 21, 78—127; Gary Allen, The Rockefeller File, Secret, (Seal Beach, California: ’76 Press, 1976), pp. 6, 27, 50, 61—63, 77—79, 83, 87, 89—98, 126—38, 149, 154, & 187.
# . Allen’s None Dare Call It Conspiracy, pp. 21, 78—127; Allen, The Rockefeller File, Secret, pp. 6, 27, 50, 61—63, 77—79, 83, 87, 89—98, 126—38, 149, 154, & 187.
# . Gary H. Kah, En Route To Global Occupation, (Lafayette, Louisiana: Huntington House Publishers, 1991), p. 7 of the Introduction, see also pp. 31—53.
# . Dan Smoot, The Invisible Government, (Dallas, Texas: The Dan Smoot Report, Inc., 1962), pp. 9—13, 195, & 198.
# . Allen, The Rockefeller File, pp. 49—64, 78, 155—89; Allen, None Dare Call It Conspiracy, pp. 78—138, see especially pp. 78—97.
# . Allen, The Rockefeller File, p. 55.
# . Allen, The Rockefeller File, p. 55.
# . Allen, The Rockefeller File, pp. 77—87, see especially p. 84 & 188.
# .Allen, The Rockefeller File, p. 188.
# . Allen, 1976, The Rockefeller File, pp. 84 & 187—90; Peter Levenda, Unholy Alliance, A History of Nazi Involvement with the Occult, (New York: Avon Books, 1995).
Gordon C. Thomasson, chapter entitled: Mosiah: The Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormon, in Journal of Book of Mormon Studies, (Provo, Utah: Foudation for Ancient Research & Mormon Studies), vol. 2, #1, Spring 1993, pp. 21—38.
# . Allen, The Rockefeller File, p. 64.
# . Allen, The Rockefeller File, pp. 6, 61—64, etc.
# . Christian Pastor Chuck Smith, What in the World is Happening? (Salt Lake City, Utah: FireFighters For Christ, tape #1240).
# . Gary H. Kah, En Route to Global Occupation, (Lafayette, Louisiana: Huntington House Publishing, 1991), p. 34, see note 37: Steinbacher, Senator Robert Francis Kennedy, 23.
# . Robert L. Simpson, April 1967, General Conference.
# . Robert L. Simpson, April 1967, General Conference.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961.
# . Ether 8:23 25, italics added.
# . The apostle, Ezra Taft Benson, General Conference, October 1967.
# . Ezra Taft Benson, General Conference, October 1972, etc.
# . Benson recommendation for all people to read this book is published on the back cover of Gary Allen’s None Dare Call It Conspiracy (1972).
# . Ezra Taft Benson, General Conference, October 1967.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961. Benson cites the prophet David O McKay’s general conference, October 1959, who mentions the book by W. Cleon Skousen, The Naked Communist, and said: "I admonish everybody to read that excellent book.".
# . The Apostle, Ezra Taft Benson, General Conference, April 1965, Warnings of Threats to Freedom. “Last conference [Oct 1964] I spoke of a book embodying much of the prophets' warnings on freedom from Joseph Smith to David O. McKay which I commend to you. It is entitled Prophets, Principles, and National Survival.” italics added, (Salt Lake City, Utah: Publishers Press, 1964).
# . Elray L. Christiansen, April 1957, Conference, ALL GOOD COMETH OF GOD. Citing from Woodrow Wilson.
# . General Conference talk, October 1974, N. Eldon Tanner, First Counselor in the First Presidency, see Ensign, November 1974.
# . John Taylor, The Gospel Kingdom, Selections from the Writings and Discourses of John Taylor, (Salt Lake City, Utah: Bookcraft, 1987), pp. 345—346, see also: the Journal of Discourses, volume 23:61—63, John Taylor, April 9, 1882.
# . John A. Stormer, None Dare Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964), p. 21, see also note 18 on p. 238 for chapter II: A Manifesto, Fabian Tract No. 2, 1884, quoted: Shaw, Man Of The Century.
# . John A. Stormer, None Dare Call It Treason, p. 21.
# . Stormer, None Dare Call It Treason, pp. 21—22, see also notes 21—22 for chapter II on p. 238: Henderson, George Bernard Shaw, Man Of The Century, An Authorized Biography, pp. 219, 240 & 343; Shaw, Intelligent Woman’s Guide To Socialism, p. 470. Italics added.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961.
# . Conference Report, April 1950, PRESIDENT DAVID O. McKAY; see also: Stormer, None Dare Call It Treason, p. 16—18.
# . Conference Report, September 1950, Joseph F. Merrill, Of the Council of the Twelve Apostles.
# . October 1967 Conference, Ezra Taft Benson, citing from the prophet David O. McKay.
# . October 1972, General Conference, Marion G. Romney.
#
. The Apostle, Mark E. Petersen, Saturday morning session of General Conference, October 6, 1979, O America, America, see Ensign, vol. 9, #11, November 1979, pp. 12—14.
# . Gerald N. Lund, The Coming of the Lord, (Salt Lake City, Utah: Bookcraft, 1991), p. 54, see note 17: Brigham Young, Deseret News, vol. 9, p. 2, May 1, 1861.
# . Gerald N. Lund, The Coming of the Lord, (Salt Lake City, Utah: Bookcraft, 1991), p. 54, see note 17: Brigham Young, Deseret News, vol. 9, p. 2, May 1, 1861.
# . James Burnham, The Web of Subversion, Underground Networks In The U.S. Government, (Belmont, Massachusetts; Boston; Los Angeles: Western Islands, The Americanist Library, 1954, 1961, 1965), pp. 13, 27—37, 52, 54—70, 73, 79, etc.
# . Burnham, The Web of Subversion, p. 13.
# . Burnham, The Web of Subversion, p. 13.
# . Burnham, The Web of Subversion, see the whole book.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, September 1961.
# . Ezra Taft Benson, Conference Report, October 1967, italics added.
# . The Apostle, Ezra Taft Benson, The Improvement Era, December 1969, vol. 72, #12, pp. 69—73, see especially p. 72. Benson’s Conference talk, Godless Forces Threaten Us, Saturday morning session, October 4, 1969.
# . During the Welfare session, Saturday, March 31, 1979, the Apostle Bruce R. McConkie, Stand Independent above All Other Creatures, see: Ensign, May 1979, vol. 9, #5, pp. 92—94, see especially p. 93.
# . Hoyt W. Brewster Jr., Behold I Come Quickly, The Last Days and Beyond, (Salt Lake City, Utah: Deseret Book Company, 1994), p. 75, see also: Joseph Smith Papers, LDS Church Archives. Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, March 10, 1844.
# . Duane S. Crowther, Prophecy, Key to The Future, (Bountiful, Utah: Horizon Publishers, 1990, 1996), pp. 10—11, see also note 32: Mosiah Lyman Hancock, Life Story of Mosiah Lyman Hancock, p. 29. A typed copy can be seen in the Brigham Young University Library.
# . Brigham Young, Journal of Discourses, vol. 7, p. 15.
# . Brigham Young, Journal of Discourses, vol. 2, p. 182.
# . Sterling W. Sill, Assistant to the Council of the Twelve, October 1970, General Conference, God and Country.
# . Alan Stang, The Actor, THE TRUE STORY OF JOHN FOSTER DULLES, SECRETARY OF STATE 1953 TO 1959, (Boston; Los Angeles: Western Islands, 1968), pp. 9 & 21, see note 1: Woodrow Wilson, The New Freedom (New York, Doubleday, Page & Company, 1913), pp. 13-14.
# . Alan Stang, The Actor, THE TRUE STORY OF JOHN FOSTER DULLES, SECRETARY OF STATE 1953 TO 1959, (Boston; Los Angeles: Western Islands, 1968), pp. 10 & 21, note 6: Arthur D. Howden Smith, Mr. House of Texas (New York, Funk & Wagnalls, 1940), p.23.
# . The Improvement Era, May 1942, p. 343; the Prophet Heber J. Grant, and his counselors J. Reuben Clark, Jr., and David O. McKay.
# . David O. McKay, Gospel Ideals, p. 306.
# . The prophet David O. McKay, cited in Jerreld L. Newquist, Prophets, Principles and National Survival, (Salt Lake City, Utah: Publishers Press, 1964), p. 157.
# . Crowther, Prophecy, Key To The Future, pp. 11—12, citing from Ezra Taft Benson, October 7, 1961 conference report.
# . October, 1967 General Conference, the apostle Ezra Taft Benson, cites from the prophet David O. McKay. See also: The Instructor, vol. 93, (1956), p. 94.
# . During the October 1970, General Conference, Sterling W. Sill, an Assistant to the Council of the Twelve Apostles, said this during his talk entitled: Conference Report, God and Country.
# . David O. McKay, Gospel Ideals, p. 306.
# . Ezra Taft Benson, Vietnam— Victory Or Surrender, (Provo, Utah: Brigham Young University/Electronic Media Department), tape #K1389, side A.
# . Ezra Taft Benson comments on the back cover the 1972 edition of None Dare Call It Conspiracy, Gary Allen, (Rossmoor, California: Concord Press, 1971, 1972).
# . Gary Allen, None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971 & 1972), pp. 78—127.
# . Chuck Smith, What in the World is Happening? (Salt Lake City, Utah: FireFighters for Christ, 1990s(?), taped sermon.
# . Allen, None Dare Call It Conspiracy, p. 132—33.
# . Gary Allen, None Dare Call It Conspiracy, p. 132.
# . Maury Terry, The Ultimate Evil, (Garden City, New York: Dolphin Book, Doubleday and Company, 1987), pp. 174—75, etc.; Carl A. Raschke, Painted Black, From Drug Killings to Heavy Metal—The Alarming True Story of How Satanism is Terrorizing our Communities, 1990, pp. 40—43; Ezra Taft Benson, An Enemy Hath Done This, (Salt Lake City, Utah: Bookcraft and Parliament Publishing, 1969), pp. 79, 80, 144, 146, 174—80, 192—93; Jerreld L. Newquist, Prophets, Principles & National Survival, (Salt Lake City, Utah: Publishers Press, 1964), pp. 66, 268, 422—45; William Guy Carr, The Red Fog Over America, (Poor Richard’s Press, 5th printing October 1973), pp. 155—56; Constance Cumbey, The Hidden Dangers Of The Rainbow, The New Age Movement and Our Coming Age of Barbarism, (Lafayette, LA.: Huntington House, Inc., 1983), pp. 56 & 70. Radio interview on December 18, 1988, KTKK 630 AM Radio, Salt Lake City, Utah, “K-talk” Mils Crinshaw as host interviewing Constance Cumbey.
# . Allen, None Dare Call It Conspiracy, pp. 121—33.
# . Ezra Taft Benson, An Enemy Hath Done This, (Salt Lake City, Utah: Bookcraft and Parliament Publishing, 1969), pp. 79, 80, 144, 146, 174—80, 192—93; Benson, BYU Devotional address, Vietnam , Victory of Defeat?; Jerreld L. Newquist, Prophets, Principles & National Survival, (Salt Lake City, Utah: Publishers Press, 1964), pp. 66, 268, 422—45; Constance Cumbey, The Hidden Dangers Of The Rainbow, The New Age Movement and Our Coming Age of Barbarism, (Lafayette, LA.: Huntington House, Inc., 1983), pp. 56 & 70. Radio interview on December 18, 1988, KTKK 630 AM Radio, Salt Lake City, Utah, “K-talk” Mils Crinshaw as host interviewing Constance Cumbey.
#
. The Apostle, Ezra Taft Benson, A Witness and a Warning, Saturday afternoon session of General Conference, October 6, 1979, Ensign, November 1979, vol. 9, # 11, pp. 31—33, see especially p. 32.
# . The Apostle, Ezra Taft Benson, A Witness and a Warning, Saturday afternoon session of General Conference, October 6, 1979, Ensign, November 1979, vol. 9, # 11, pp. 31—33, see especially p. 32.
# . Video documentary: Secrets Of Dreamland, UFOs, Area 51 & The New World Order, (Van Nuys, California: UFO Central Video, MCMXCV).
# . Radio Talk Show Host, Anthony Jay Hillder, Radio Free World, (1990's), interview with Terry Cook about 666 The Mark of the Beast (Revelation chapter 13, see especially verse 18).
# . Radio Talk Show Host, Anthony Jay Hillder, Radio Free World, (1990's), interview with Terry Cook about 666 The Mark of the Beast (Revelation chapter 13, see especially verse 18).
# . Hilder, & Cook, Radio Free World, radio interview: 666 The Mark of the Beast; Allen, None Dare Call It Conspiracy, pp. 121—28, 131—33.
# . Radio Talk Show Host, Anthony Jay Hillder, Radio Free World, (1990's), interview with Terry Cook about 666 The Mark of the Beast (Revelation chapter 13, see especially verse 18) Benson, An Enemy Hath Done This, pp. 174—80; Allen, None Dare Call It Conspiracy, pp. 121—33.
# . John A. Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), pp. 11, chapter 2: The War in the Streets- Destroying America’s Ability to Resist, pp. 24—24, see also pp. 49 & 53.
# . America the Violent, (Los Angeles, California: Goremay Video, 1996). A shockumentary about the reality of the bloody carnage caused by guns in the hands of street gangs, and corruption in some police departments.
# . Radio Talk Show Host, Anthony Jay Hillder, Radio Free World, (Las Vegas, Nevada: 1990's), interview with Terry Cook about 666 The Mark of the Beast (Revelation chapter 13, see especially verse 18).
# . Allen, None Dare Call It Conspiracy, pp. 121—28, 131—33.
# . Allen, None Call It Conspiracy, p. 132—33.
# . Radio Talk Show Host, Anthony Jay Hillder, Radio Free World, (1990's), interview with Terry Cook about 666 The Mark of the Beast (Revelation chapter 13, see especially verse 18).
# . Radio Talk Show Host, Anthony Jay Hillder, Radio Free World, (1990's), interview with Terry Cook about 666 The Mark of the Beast (Revelation chapter 13, see especially verse 18).
# . Author Unknown, Evidence of A World Wide Conspiracy, p. 4, citing: D. Z. Manuilsky, Lecture, Lenin School, “Political Warfare.” 1931.
# . Author Unknown, Evidence of A World Wide Conspiracy, p. 4, citing Tome Anderson, Straight Talk, 31, Oct. 1991.
# . Allen H. Richardson, David E. Richardson and Anthony E. Bentley, 1000 Evidences for the Church of Jesus Christ of Latter-Day Saints, (Salt Lake City, Utah: Hawkes Publishing Inc., 1994), volume 1: The Everlasting Gospel, The First 500 Evidences, p.36, Evidences No.: 65 Thrones to Be Cast Down. Prophecies made by the third prophet of the Church, John Taylor, and by the apostle Orson Hyde. See: Journal of Discourses, vol. 6, p. 24, [A.D. 1859]; vol. 14, pp. 65—66, [A.D. 1872]; vol. 18, pp. 63—64, [A.D. 1877]. President and prophet Wilford Woodruff also prophesied the same type of thing in April 1879. See: Millennial Star, vol. 41, pp. 241, 245—46, April 1879.
# . The Prophet David O. Mckay, Church Section, Deseret News, November 6 1957, in an article entitled, "President McKay receives Senator Kennedy at Church Offices."
# . Duane S. Crowther, Prophecy, Key To The Future, (Bountiful, Utah: Horizon Publishers, 1962, 1990, 1996), p. 12, CN, May 28, 1960, Brigham Young University Devotional, David O. McKay.
# . William Habberton, Lawrence V. Roth & William R. Spears, World History And Cultures, The Story of Man’s Achievements, (Summit, New Jersey; Palo Alto, California; Dallas, Texas; Atlanta, Georgia: Laidlaw Brothers Publishers, a division of Doubleday & Company, Inc., 1966), pp. 608—09.
# . The apostle Elder Ezra Taft Benson, Monday afternoon session, April 6, 1970, General Conference talk, A World Message, see: The Improvement Era, The Voice of the Church, June 1970, vol. 73, #6, pp. 95—97, see especially p. 96. Italics added.
# . April 6, 1980, during the Sunday, Afternoon session of General Conference, the Apostle, Bruce R. McConkie, The Coming Tests and Trials and Glory, see: Ensign, The Ensign of The Church of Jesus Christ of Latter-day Saints, (Salt Lake City, Utah: The Corporation of the Priesident of The Church of Jesus Christ of Latter-day Saints, 1980), May 1980, vol. 10, #5, pp. 71—73, see especially p. 72.
# . October 4, 1980, during the Saturday morning session, Neal A. Maxwell, of the First Quorum of the Seventy said in his Conference talk, The Net Gathers of Every Kind, see: Ensign, November 1980, vol. 10, #11, pp. 14—15, see especially p. 14.
# . Dr. Dave Breese, President of Christian Destiny Ministries, taped sermon How Europe Lost Its Soul, (Hillsboro, Kansas: Christian Destiny Ministries, Cassette Tape, 1990(?).
# . Dr. Dave Breese, President of Christian Destiny Ministries, taped sermon How Europe Lost Its Soul, (Hillsboro, Kansas: Christian Destiny Ministries, Cassette Tape, 1990(?).
# . Excerpt from Inaugural address for Dr. Henry A. Dixon President of USU, delivered by President McKay at the USU fieldhouse, Logan, Utah, Monday, March 18, 1954.
# . Alan Stang, The Actor, pp. 12—22, see also notes 13-17. Edward Mandell House, Philip Dru: Administrator: A Story of Tomorrow, 1920—1935 (New York, B. W. Huebsch, 1920), pp. 3—87.
# . Alan Stang, The Actor, pp. 12—22, see also notes 13-59. Edward Mandell House, Philip Dru: Administrator: A Story of Tomorrow, 1920—1935 (New York, B. W. Huebsch, 1920), pp. 3—87.
# . Stang, The Actor, p. 17.
# . Hoyt W. Brewster Jr., Behold I Come Quickly, The Last Days And Beyond, (Salt Lake City, Utah: Deseret Book Company, 1994), chapter 3: The Elements in Commotion, pp. 25—37.
#
. October 4, 1980, Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson, Prepare for the Days of Tribulation, see: Ensign, The Ensign of The Church of Jesus Christ of Latter-day Saints, (Salt Lake City, Utah: The Corporation of the President of The Church of Jesus Christ of Latter-day Saints, 1980), vol. 10, #11, pp. 32—34, see especially p. 32.
# . October 4, 1980, Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson, Prepare for the Days of Tribulation, see: Ensign, The Ensign of The Church of Jesus Christ of Latter-day Saints, (Salt Lake City, Utah: The Corporation of the President of The Church of Jesus Christ of Latter-day Saints, 1980), vol. 10, #11, pp. 32—34, see especially p. 32.
# . October 4, 1980, Saturday Afternoon session of General Conference, the Apostle, Ezra Taft Benson, Prepare for the Days of Tribulation, see: Ensign, The Ensign of The Church of Jesus Christ of Latter-day Saints, (Salt Lake City, Utah: The Corporation of the President of The Church of Jesus Christ of Latter-day Saints, 1980), vol. 10, #11, pp. 32—34, see especially p. 32.
# . Benson, The Ensign, Nov. 1980, p. 34.
# . Benson, The Ensign, Nov. 1980, p. 34.
# . Reader’s Digest Video, Nature’s Rage, (Pleasantville, New York: The Reader’s Digest Association, 1997); Brentwood Home Video, Real Twisters, (Westlake Village, California: Brentwood Home Video, BC 822, CR 1996 Twilight Works Inc.; Goldhil Home Media International, 1996, Twisters! Nature’s Fury, (Thousand Oaks, California: Goldhil Video, 1996), two tape set. Showing video documentary footage of real natural disasters around the world.
# . Ezra Taft Benson, Conference Report, October 1967, italics added.
# . Gary Allen, The Rockefeller File, (Seal Beach, California: ’76 Press, 1976), p. 127.
# . Allen, The Rockefeller File, pp. 126—37, see especially pp. 127—29.
# . The Apostle, Ezra Taft Benson, October 1972 General Conference; Allen, The Rockefeller File, pp. 126—32; Ezra Taft Benson, The Red Carpet, (Monarch Books, Inc.), pp. 34—36; Benson, An Enemy Hath Done This, pp. 74, 102, 251.
# . Allen, The Rockefeller File, p. 130; John A. Stormer, None Dare Call It Treason, 1964.
# . Marsha (?), interviewed on “K-talk” KTKK 630 AM Radio, Salt Lake City, Utah, June 12, 1998, Friday morning.
# . Marsha (?), interviewed on “K-talk” KTKK 630 AM Radio, Salt Lake City, Utah, June 12, 1998, Friday morning.
# . Anthony Jay Hillder, & Terry Cook on Radio Free World, talking on the radio about 666 The Mark of the Beast. During this show they played excerpts from President George Bush’s talks, in which he boldly announces the hopes and plans for establishing a New World Order, and how that the United Nations “Peace Force” in playing an important part in the coming NEW WORLD ORDER.
# . The prophet, Spencer W. Kimball, Oct. 1974 & April 1976 General Conference talks.
#
. The Apostle, Bruce R. McConkie, Stand Independent above All Other Creatures, General Conference, Welfare session, Saturday, March 31, 1979, Ensign, May 1979, vol. 9, #5, pp. 92—94, see especially p. 92.
# . The Apostle, Bruce R. McConkie, Stand Independent above All Other Creatures, General Conference, Welfare session, Saturday, March 31, 1979, Ensign, May 1979, vol. 9, #5, pp. 92—94, see especially p. 93.
# . Allen, None Dare Call It Conspiracy, pp. 36—77, 119—33; Allen, The Rockefeller File, pp. 123—34, etc.; The Apostle, Ezra Taft Benson, October 1973 General Conference Talk.
# . Ezra Taft Benson, An Enemy Hath Done This, (Salt Lake City, Utah: Parliament Publishers, 1969), compiled by Jerreld L. Newquist, p. 14; Benson, Oct. 1973, General Conference talk.
# . Allen, None Care Call It Conspiracy, pp. 49—57.
# . See: Benson’s, Oct. 1973, General Conference talk.
# . Brewster Jr. Behold I Come Quickly, pp. 25—37.
# . Esther Dickey, Passport To Survival, Four Foods And More To Use And Store, (Salt Lake City, Utah: Bookcraft Inc., Publishers Press, 1969), preface ix, & pp. 3—5; see also note 1 of preface p. ix: H. Verlan Andersen, Many Are Called but Few Are Chosen (Provo, Utah: Press Publishing Co., 1967). The Prophet, Spencer W. Kimball, April 1977 General Conference.
# . The Prophet, Spencer W. Kimball, April 1977 General Conference.
# . Anthony Jay Hillder & Terry Cook, on the radio. Radio Free World.
# . Gerald N. Lund, The Coming of The Lord, (Salt Lake City, Utah: Bookcraft, 1991), pp. 64—65; Orson Pratt, Journal of Discourses, vol. 20, p. 151, March 9, 1879.
# . The prophet, Spencer W. Kimball, Oct. 1974 & April 1976 General Conference talks.
# . Esther Dickey, Passport To Survival, Four Foods And More To Use And Store, (Salt Lake City, Utah: Bookcraft Inc., Publishers Press, 1969), preface ix, & pp. 3—5; see also note 1 of preface p. ix: H. Verlan Andersen, Many Are Called but Few Are Chosen (Provo, Utah: Press Publishing Co., 1967).
# . President J. Reuben Clark, Jr., The Improvement Era, May 1949, p. 268, cited by Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, October 1967.
# . James Burnham, The Web of Subversion, Underground Networks In The U.S. Government, (Boston; Los Angeles: Western Islands, The Americanist Library, 1965; John Day edition, 1954, American Opinion edition, 1965), pp. 13, 63, 82—83, 146, 164, & 172. A ex-communist, Paul Crouch is mentioned. Is he the same Crouch said to be a preacher?
# . Alan Stang, The Actor, THE TRUE STORY OF JOHN FOSTER DULLES, SECRETARY OF STATE 1953 TO 1959, (Boston; Los Angeles: Western Islands, 1968), p. 1.
# . Ezra Taft Benson, Conference Report, October 1967.
# . The Apostle, Ezra Taft Benson, The Improvement Era, December 1969, vol. 72, #12, pp. 69—73, see especially p. 70. General Conference, Saturday morning session, October 4, 1969, Godless Forces Threaten Us.
# . The Book of Mormon, Helaman 2:4—13; 3:23; 6:18, 24—29, 37; 7:4, 25; 8:1, 27—28; 11:10, 24—26; 3 Nephi 1:27—29; 2:11—12, 18; 3:9, 15; 4th Nephi 1:42, 46; Mormon 1:18; 2:27—28.
# . John A. Stormer, None Care Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964), p. 23.
# . James Burnham, The Web Of Subversion, Underground Networks In The U.S. Government, (Boston; Los Angeles: Western Islands, 1954), p. 154.
# . Stormer, None Care Call It Treason, p. 73, citing The New York Daily News, quoted by Time, January 3, 1964.
# . Bruce R. McConkie, in Ensign, May 1979, vol. 9, #5, pp. 92—94, see especially p. 93. McConkie’s General Conference talk given in the Tabernacle in Salt Lake City, Utah, during the Welfare session, Saturday, March 31, 1979, Stand Independent above All Other Creatures.
# . Bruce R. McConkie, Ensign, May 1980, vol. 10, #5, pp. 71—73, see especially p. 73. The Coming Tests and Trials and Glory, General Conference talk of McConkie delivered in the Tabernacle on Temple Square in Salt Lake City, Utah, during the Sunday Afternoon Session, April 6, 1980.
# . Ezra Taft Benson, Conference Report, October 1967.
3. Kah, En Route to Global Occupation, p.61; John A. Stormer, None Dare Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964), pp. 99—123.
# . Kah, En Route to Global Occupation, p.p 56--62.
# . Robinson, 1798, Proofs of a Conspiracy, pp. 7, 18—24, 27, 59, 84—85, 112—15, 186—87, 203—04, 237—38, 295, 297—99.
# . Charles W. Penrose, 1859, Millennial Star, 21:582, cited by Hoyt W. Brewster Jr. Behold I Come Quickley, The Last Days And Beyond, (Salt Lake City, Utah: Deseret Book Company, 1994), p. 43.
# . John A. Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), p. 67, note 1 on p. 178: The American Legion Magazine, November, 1954, p. 6. Citing from a communist 1919 publication Rules For Bringing About Revolution.
# . James Burnham, The Web of Subversion, Underground Networks In the U.S. Government, (Boston; Los Angeles: Western Islands, The Americanist Library, 1954), pp. 46, 63, 159—60.
# . W. Cleon Skousen, The Naked Communist, (Salt Lake City, Utah: The Ensign Publishing Company, 1958, 1960, & 1961), p. 261, The Future Task #s 25 & 26.
# . The Apostle, Bruce R. McConkie, April 1980 General Conference address. The Coming Tests and Trials and Glory, see: Ensign, May 1980, vol. 10, #5, pp. 71—73, see especially p. 73.
# . Bob Vernon, 6 Reasons Nations Decline, (Salt Lake City, Utah: FireFighters for Christ), 1982 tape.
# . Holt W. Brewster Jr., Behold I Come Quickly, The Last Days and Beyond, (Salt Lake City, Utah: Deseret Book Company, 1994), pp. 39—41.
# . Doctrine And Covenants, section 45 was a revelation given to the prophet Joseph Smith at Kirtland, Ohio, March 7, 1831. See: History of the Church, vol. 1, p. 158.
# . The Apostle, Mark E. Petersen, Saturday morning session of General Conference, October 6, 1979, O America, America, see Ensign, vol. 9, #11, November 1979, pp. 12—14.
# . Webster’s New Practical School Dictionary, A New Dictionary For Boys and Girls, A Merriam- Webster, (New York; Cincinnati; Atlanta; Dallas; Millbrae: American Book Company, CR 1964, G. & C. Merriam Company), p. 886, see wake. 1.
# . The Apostle, Mark E. Petersen, Saturday morning session of General Conference, October 6, 1979, O America, America, see Ensign, vol. 9, #11, November 1979, pp. 12—14.
# . John A. Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), p. 67, note 1 on p. 178: The American Legion Magazine, November, 1954, p. 6. Citing from a communist 1919 publication Rules For Bringing About Revolution.
# . Brewster Jr. Behold I Come Quickly, pp. 39—44, see especially p. 42, citing Dr. Clowe, “The Changing World of Aids,” Vital Speeches of the Day, December 15, 1992, pp. 135—36.
# . Charles W. Penrose, 1859, Millennial Star, 21:582, italics added, cited by Hoyt W. Brewster Jr. Behold I Come Quickley, The Last Days And Beyond, (Salt Lake City, Utah: Deseret Book Company, 1994), p. 43.
# . Brewster Jr. Behold I Come Quickly, pp. 39—44, see especially p. 42, citing Dr. Clowe, “The Changing World of Aids,” Vital Speeches of the Day, December 15, 1992, pp. 135—36.
# . The Apostle, Bruce R. McConkie, April 1980 General Conference address. The Coming Tests and Trials and Glory, see: Ensign, May 1980, vol. 10, #5, pp. 71—73, see especially p. 73.
# . 2 Nephi 13:9; Isaiah 3:9.
# . April 1959 General Conference, Bishop Thorpe B. Isaacson.
# . John A. Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), pp. 9, 13—14, 17—18, 23, 67—89, see especially p. 67, note 1 on p. 178: The American Legion Magazine, November, 1954, p. 6.
# . The Apostle, Ezra Taft Benson, The Improvement Era, December 1969, vol. 72, #12, pp. 69—73, see especially pp. 69 & 70. Benson’s Conference talk, Godless Forces Threaten Us, Saturday morning session, October 4, 1969. Benson makes reference to: The National Program Letter; Dr. McBirnie’s Newsletter, both October 1969).
# . Ezra Taft Benson, Vietnam— Victory Or Surrender, (Provo, Utah: Brigham Young University/Electronic Media Department), tape #K1389, side A.
#
. The Apostle, Thomas S. Monson, Pornography-- the Deadly Carrier, October 7, 1979, during the Sunday afternoon session, General Conference, see: Ensign, November 1979, vol. 9, #11, pp. 66—67.
# . The Apostle, Bruce R. McConkie, April 1980 General Conference address. The Coming Tests and Trials and Glory, see: Ensign, May 1980, vol. 10, #5, pp. 71—73, see especially p. 73.
# . Video: Pornography Society At Risk, (Salt Lake City, Utah: Times and Seasons, The Church of Jesus Christ of Latter-day Saints, 1986).
# . Video: Pornography Society At Risk, (Salt Lake City, Utah: Times and Seasons, The Church of Jesus Christ of Latter-day Saints, 1986).
# . Dr. James Dawson, Focus On The Family, Ted Bundy interviews before his death.
# . October 6, 1979, during the Saturday morning session of General Conference, the prophet Spencer W. Kimball, “We Need a Listening Ear”, see: Ensign, November 1979, vol. 9, #11, pp. 4—6, see especially p. 5.
# . October 6, 1979, during the Saturday morning session of General Conference, the prophet Spencer W. Kimball, “We Need a Listening Ear”, see: Ensign, November 1979, vol. 9, #11, pp. 4—6, see especially p. 5.
# . October 6, 1979, during the Saturday morning session of General Conference, the prophet Spencer W. Kimball, “We Need a Listening Ear”, see: Ensign, November 1979, vol. 9, #11, pp. 4—6, see especially p. 5.
# . The Apostle, Ezra Taft Benson, A Witness and a Warning, Saturday afternoon session of General Conference, October 6, 1979, Ensign, November 1979, vol. 9, # 11, pp. 31—33, see especially p. 32.
# . John A. Stormer, None Dare Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964), pp. 15—16, see also note 5 for chapter II on p. 238: The Communist Party, USA, What It Is, How It Works: A Handbook For Americans, Senate Document No. 117, 84th Congress, p. 43.
# . Ezra Taft Benson, General Conference, October 1967.
# . Marcus von Wellnitz, BYU Studies, Vol.21, Winter 1981, #1, p. 17, notes 89-92, article: The Catholic Liturgy and the Mormon Temple.
# . An Experience of Howard Storm, transcript of the 1989 tapes; Return From Tomorrow, by George G. Ritchie, pp.35-74; In the K-talk interview, Nov. 12, 1989, Martin Tanner host, Ritchie as guest on KTKK 630 AM Radio, in Utah; Ritchie, My Life After Dying, pp.108-9, 130, 135-40, 145-147.
# . George G. Ritchie, with Elizabeth Sherrill, Return From Tomorrow, (Old Tappan, New Jersey: Spire Books, Fleming H. Revell Company, 1978), pp. 48—50; Ritchie was also interview on KTKK 630 AM Radio, Salt Lake City, Utah, Religion On The Line, hosted by Martin Tanner, November 12, 1989, Sunday evening. Ritchie, Return From Tomorrow, pp. 59—62.
# . The Apostle, Boyd K. Packer, Inspiring Music Worthy Thoughts, see the Ensign, January 1974, pp. 27—28, Conference 1973.
#
. The Apostle, Boyd K. Packer, Prayers and Answers, Saturday afternoon Session, October 6, 1979, see: Ensign, vol. 9, #11, November 1979, pp. 19—21, see especially p. 20.
# . Ezra Taft Benson, The Improvement Era, The Voice of the Church, December 1969, vol. 72, #12, pp. 69—73, see especially p. 70. October 1969 General Conference talk: Godless Forces Threaten Us.
# . Maury Terry, The Ultimate Evil, (New York: Dolphin Book, 1987), pp. 384, 464, 467, & 483, etc.
# . Bob Vernon, Department Chief of the Los Angeles Police Department, Six Reasons Nations Decline, (Salt Lake City, Utah: Fire Fighters for Christ, tape series, September 15, 1982;
# . October 6, 1979, during the Saturday morning session of General Conference, the prophet Spencer W. Kimball, “We Need a Listening Ear”, see: Ensign, November 1979, vol. 9, #11, pp. 4—6, see especially p. 5.
# . Jacob Aranza, Backward Masking Unmasked, 1983, p.15, note 11, p.16; Circus, August 16, 1976, p.30.
# . Aranza, Backward Masking Unmasked, p.54, note 2, p.54; Time, September 11, 1978.
# . Luke 24:32, see also Luke 24:13-32.
# . Doctrine and Covenants 89:4—8, etc., History of Church, vol. 1, pp. 327—29. The Word of Wisdom, revelation given to the prophet Joseph Smith at Kirtland, Ohio, February 27, 1833.
# . The Apostle, Mark E. Petersen, Where Do We Stand?, General Conference talk given in the Tabernacle on Temple Square, during the Sunday Afternoon Session, April 6, 1980. See: Ensign, May 1980, vol. 10, #5, pp. 68—70.
# . Peter Levenda, Unholy Alliance, A History of Nazi Involvement with the Occult, (New York, New York: Avon Books, 1995), p. 218; 258, 267.
# . Stormer, The Death of a Nation, pp. 70—71, see note 24 on p. 178 for chapter 5: Filmed testimony shown in movie, Red China Outlaw.
# . The Book of Mormon, 2 Nephi 28:7—10.
# . John A. Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), pp. 21—22.
# . Stormer, The Death of a Nation, pp. 69—73.
# . Arnaud de Bochgrave, Disinformation in the Media, (talk tape: National Center for Constitutional Studies).
# . Stormer, The Death of a Nation, p. 67, note 1 for chapter 5 on p. 178: The American Legion Magazine, Nov. 1954, p. 6.
Brent L. and Wendy C. Top, in their Beyond Death’s Door, Understanding Near-Death Experiences in Light of the Restored Gospel, (Salt Lake City, Utah: Bookcraft, 1993), p. 240, see also Ritchie’s My Life After Dying, pp. 29— 30.
# . Stormer, The Death of a Nation, pp. 14, 66—72; Felix I. Rodriguez and John Weisman, Shadow Warrior, (New York, etc.: Pocket Books, 1989), pp. 9, see photos in between pages 168 & 169, (fourth photo page), communist Cuban revolutionary leader Che Guevara, before his execution on October 9, 1967 asked his Felix I. Rodriguez to “Tell Fidel [Castro] that he will soon see a triumphant revolution in America.” (Pp. 9 & 201), & pp. 180—81; Arnaud de Bochgrave, Disinformation In The Media, (National Center For Constitutional Studies).
# . Isaac Deutscher, 1960, Vintage Russian Library, Stalin, A Political Biography, (New York: Vintage Books, A Division of Random House, Alfred A. Knopf, Inc., CR 1949 by Oxford University Press), pp. 449—61.
# . Duane S. Crowther, Prophecy Key To The Future, (Bountiful, Utah: Horizon Publishers, 1962, 1990, 1996), pp. 10—11. Mosiah Hancock recorded a prophecy of the prophet Joseph Smith which was made the day after Joseph made his final speech to the Nauvoo Legion on Wednesday, June 19, 1844. Mosiah Lyman Hancock, Life Story of Mosiah Lyman Hancock, p. 29. A typewritten copy of the original can be found in the Brigham Young University Library.
# . Ezra Taft Benson, Conference Report, October 1967, italics added.
# . John A. Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968), pp. 15, 24—42. Stromer points out that one of the communist tactics is to fan the fire where ever there is rivalry existing between racial, religious, or political groups, etc
# . Ezra Taft Benson, Conference Report, October 1967, italics added.
# . Stormer, The Death of a Nation, p. 43, see also note 1 on p. 177: St. Louis Globe Democrat, March 23, 1967.
# . Ezra Taft Benson, General Conference, October 1967.
# . Sterling W. Sill, Assistant to the Council of the Twelve, October 1970, General Conference, God and Country.
# . Levenda, Unholy Alliance, p. 267.
# . On November 12, 1989, Martin Tanner, interviewed Ritchie on Religion On The Line, “K-Talk” KTKK 630 AM Radio, Salt Lake City, Utah. The host of the show, Martin Tanner sought to have Dr. Ritchie clarify what he had just said. “These were alternate visions of the future of different things that could happen, depending on how people live.” Thus, if we choose to follow Christ & surrender our will to our Father God, as Christ did, our future would be a lot better than the other possibilities. He therefore encouraged the listeners to develop the same type of attitude and life as Christ, who said: “Father, thy will be done and not mine.”
# .George G. Ritchie, M.D., My Life After Dying, pp. 29-30; see also Brent L Top and Wendy C. Top, Beyond Death’s Door, Understanding Near-Death Experiences in Light of the Restored Gospel, (Salt Lake City, Utah: Bookcraft, 1993), p. 240.
# . Ezra Taft Benson of the Council of the Twelve Apostles, Conference Report, October 1960.
# . John A. Stormer, None Dare Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964), p. 11-15, see also note 14: House Document 227, 85th Congress, 1st Session, Vol. II, p. 892.
# . Kimball, October 7, 1973, Conference talk, The Rewards, The Blessings, The Promises, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, The Ensign, January 1974), pp. 14-15. Kimball quotes from a story written by Roy H. Stetler, publisher of a religious journal in the East. See also Doctrine and Covenants 45:51-52; S. Cyril, Archbishop of Jerusalem, A.D. 386, A Library of Fathers Of The Holy Catholic Church, (Oxford, London, England: John Henry Parker; J. G. Rivington, MDCCCXXXIX), vol. 2, pp. 264— 65, The Catechetical Lectures of S. Cyril, Archbishop of Jerusalem, Lecture 20, On The Mysteries 2.; Willis Barnstone, (Editor), The Other Bible, (San Francisco, California: Harper and Row, 1984), pp. 419— 21, Revelation of the Mystery of the Cross, from Christian Apocrypha, The Acts of John; The Nicene and Post-Nicene Fathers, vol. 12, pp. 163— 90, Leo the Great; Seaich, Notes On Ancient Temple Worship, pp. 3-4.
# . The late 19th century anti-Christian & occult writer Helena Petrovna Blavatsky (1831— 1891), notes that: "Primitive Christianity had its grip, passwords, and degrees of initiations. The innumerable Gnostic gems and amulets are weighty proofs of it. It is a whole symbolical science.” (Helena Petrovna Blavatsky, Isis Unveiled, Two Volumes, vol. 2: Theology, 1877, (Pasadena, California: Theosophical University Press, 1988), p.204).
Another late 19th century anti-Christian writers, T. W. Doane notes that "the ancient Etruscans revered the cross as a religious emblem... [depicting two angels clasping hands in front of a cross] would answer perfectly for a Christian cemetery." (Bible Myths, p. 344, Fig. No. 27, taken from the work of Gorrio (Tab XXXV.). See also: Morris Bishop, The Horizon Book of the Middle Ages, Editors of Horizon Magazine, Editor in Charge, Norman Kotker, (New York: American Heritage Pub., Co., 1968), p.81.
# . Psalm 73:23-4; 89:13; 118:16-21; Psalm 23, italics added; Oakeshott, Classical Inspiration In Medieval Art, pl. 70, & 80; Anthony, Romanesque Frescoes, #40; David Talbot Rice, 1968, Byzantine Painting, (The Last Phase), (New York: The Dial Press, Inc.), #61, 78, 87 & 94. In #80, two people support a person by holding his hands as he passes over a river on a narrow bridge. In some cases water represented the abyss of hell, thus by holding his hands, they keep him from slipping and falling into the river. This art work is in the Mount Athos, Karyes, Church of the Protaton. Number 80 is a detail “from the scene of the Baptism; c. 1300." See also: Psalm 17:5-7, 73:23-4, 138:7, Isaiah 41:13, 43:2; Jude 23-4; The Ante-Nicene Fathers, Vol.2, pp.215-7, 231-3; John Beckwith, Ivory Carvings In Early Medieval England, (New York: Graphic Society LTD, Harvey Miller & Medcalf , 1972). Fig.20; Henry Ansgar Kelly, The Devil at baptism: Ritual, Theology, and Drama, (Ithaca and London: Cornell University Press, 1985); DaRell D. Thorpe, Upon Them Hath The Light Shined.
# . Izaak Walton, The Harvard Classics, The Pilgrim’s Progress, by John Bunyan, The Lives of John Donne and George Herbert,(New York: P. F. Collier &
Son Corporation, 1938, 56th printing 1965), p. 74, 179, 192— 93, 196, 201, 223, 254—55.
# . Carl Van Treeck and Aloysius Croft, M.A., Symbols In The Church, (Milwaukee: The Bruce Publishing Co., 1936), pp. 14—15, plate II, p. 128, plate XXXIX, figure 4.
# . Lundy, Monumental Christianity, pp. 92—100.
# . Joan Evans, Cluniac Art Of The Romanesque Period, (Cambridge: At The University Press, 1950), fig. 148b. Saint-Gilles, Gard. Panel of the Facade. Middle of the 12th century A.D., the hand of God extends towards Abel’s offering.
# . John Rupert Martin, The Illustration Of the Heavenly Ladder Of John Climacus, (Princeton: Princeton University Press, 1954), figures 64, 109, 117—20; 179, 248—49; 265, 269, 274, 294—97.
# . Gina Pischel, A World History of Art, (New York: Newsweek Books, 1966, 2nd revised edition 1978), p. 268—69. The Hand of God, fresco from St. Clement of Tahull (Museum of Catalan Art, Barcelona. 11th—13th centuries A.D.
# . Psalm 73:23—24.
# . Robert Fossier, Editor, The Middle Ages, The Cambridge Illustrated History of the Middle Ages, I, 350— 950, (Cambridge: Cambridge University Press, 1989), translated by Janet Sondheimer. See p. 470, Carolingian ivory work, relief, c. 870. David’s hand is grasped as he enters the house of the Lord. Above this scene, the right hand of God extends down out of heaven. Carved by the artists at the court of Charles the Bald. Made as a cover for the Emperor’s Prayer Book. Zurich, Schweizerisches Landesmuseum. See also: David M. Wilson, Anglo-Saxon Art, From the Seventh to the Normon Conquest, (Woodstock, New York: Overlook Press, 1984), pp. 182--83.
# . Psalm 109:26—27; John Rubert Martin, The Illustration of The Heavenly Ladder of John Climacus, (Princeton: Princeton University Press, 1954), fig. 64. Fol. 187v. Princeton University Library. Garrett MS 16. See p. 43. Chapter XXIX. A monk is being rescued by Christ who clasps his hand. This is seen as being a type of Christ’s descent into hell.
# . JCJ Metford, Dictionary of Christian Lore And Legend, (London: Thames and Hudson, 1983), pp. 116—17, see Hand of God; Ferguson, Signs & Symbols in Christian Art, p. 27.
# . André Grabar, The golden age of JUSTINIAN, From the Death of Theodosius to the Rise of Islam, (New York: Odyssey Press, Trade Division of Western Publishing Company, Inc., 1967, arranged by Editions Gallimard), p. 287, fig. 332. The hand of God clasps the hand of Christ to raise him up into heaven.
# . Erwin R. Goodenough, Jewish Symbols in the Greco-Roman Period, 13 volumes. (New York: Pantheon Books, 1953), 5:203, fig. 101, Mosaic at San Vitale, Ravenna, showing the hand of God making finger gestures. See also: André Grabar, Byzantine Painting, Historical and Critical Study by André Grabar, (New York: Skira/Rizzoli International Publications, Inc., 1979, first published in 1953, by Editions d’ Art Albert Skira, Geneva), pp. 58--59, & 116—17, & 166.
# . Ruth Mellinkoff, The Horned Moses in Medieval Art and Thought, (Berkeley, Los Angeles, London: University of California Press, 1970), figure 6. Moses receiving the Law from the hand of God. Mosaic in San Vitale, Ravenna, sixth century A.D.; See also Figures 8—10, Bible of Moutier-Grandval, A.D. 834— 43. British Museum Add. 10546, folio 25v; Vivian Bible (First Bible of Charles the Bald), A. D. 844— 51. Bibliothèque Nationale Lat. 1, folio 27v; Bible of San Paolo fuori le mura, ca. A.D. 870., folio 30v. Depictions of Moses receiving the law from the hand of God.
John Beckwith, Early Christian and Byzantine Art, (Penguin Books, 1970 and 1979), p. 206, fig. 172, Moses reaches up to grasp the tablets of the law from the hand of God. Original from: The Bible of Leo the Patrician, MS. Reg. Gr. I, fol, 155 verso. Constantinople, c. 940. Vatican, Biblioteca Apostolica.
# . Kurt Weitzmann and Herbert L. Kessler, The Frescoes Of The Dura Synagogue And Christian Art, (Washington D.C.: Dumbarton Oaks Research Library and Collection, 1990), pp. 52—55, fig. 74, and figures 43, 74, 75, 77, & 79. The hand of God extends out of heaven in figures 56, 58, 76, 78, 86, & 92.
# . Bainton, Behold the Christ, p. 79, fig. 76, the hand of God extends over baptismal scene. See also: W. F. Volbach (text) and Max Hirmer, (photos), Early Christian Art, The Late Roman and Byzantine Empires from the Third to the Seventh Centuries, (A. Abrams Pub.), see ivory cover of a gospel book. The baptism of Christ, Western Germany. About A.D. 960-980. CLM. 4451, Staatsbibiothek, Munich. The hand of God extends down over Christ’s baptismal scene. On the bank of the river stands an angel with the traditional baptismal robe or garment. See also, pl. 108, “Luneburg (?), XI Century”. Hand of God extends using finger symbols. See also #107, “From the Bronze Doors of Bernward of Hildesheim, 1015 (Pl. 46)”. Hand of God extending.
Adolphe Napoleon Didron, Christian Iconography, The History of Christian Art in the Middle Ages, (New York: Frederick Ungar, reprinted from 1st edition, 1851, republished in 1965 and 1968, translated into English from French by E.J. Millington), Vol. I, pp. 54-55, fig. 20, The Divine hand in a Cruciform Nimbus. In numerous cases, Artists represent “the Divine by one portion only of his body; by the hand, for instance, which is seen extended from the clouds, while the entire body remains concealed in the heavens.” In these cases, the hand is “the emblem of Deity.” It is also often encircled with a cruciform nimbus, and this “formed the earliest symbolic representation of the Father; the example subjoined, which belongs to the ninth century.” Other examples of the hand are mentioned in a footnote on p. 55, which makes reference to: Peintures et Ornements des Manuscripts. Another example is of a divine hand without the nimbus, first half of the 11th century. Other examples are from the middle of the 11th century, and the 12th century.
David M. Wilson, Anglo-Saxon Art, Seventh century to the Norman Conquest, (Woodstock, New York, U.S.A.: Overlook Press; CR 1984 by Wilson, Illustrations and Layout CR by Thames and Hudson, LTD), pp. 186-87, fig. 233, “Crucifixion, from a psalter (Paris, Bibliotheque Nationale, lat. 943, fol. 4v. The hand of God extends out of heaven over Christ on the cross. See also p. 198, fig. 257, “The hand of God. Detail of a Crucifixion at Romsey Abbey, Hampshire.”
See also: Magmus Backes and Regine Dolling, Art of the Dark Ages, (New York: Harry N. Abrams, Inc., CR 1969 by Holle Verlog GMBH, Baden--Baden, in Germany), see pages 106-07, Psalter, A.D. 820-30, from Saint-Germain-des-Paris, the hand extends towards a man. Also, see pp. 106-07, 167, for other examples of the hand symbol; Herbert L. Kessler, Illustrated Bibles From Tours, (New Jersey: Princeton University Press, 1977), fig. 164. “Florence, Museo Nazionale, Ivory plaque. King David.” Hand of God extends down over King David; John Beckwith, Early Christian and Byzantine Art, (Penguin Books, 1970), p. 183, fig. 151, p.205, fig. 171, p. 270, fig. 234, the hand of God; Andrew Martindale, 1967, Gothic Art From the 12th to 15th Century, (New York: Praeger, p. 132, illustration 98 “Belleville Breviary from the workshop of Jean Pucelle; probably between 1323 and 1326.” The arm of God is about to clasp hands with a person; Robert G. Calkins, Illuminated Books of the Middle Ages, (Ithaca, New York: Cornell University Press, 1983), p. 222, plate 122, see also p. 220. Windmill Psalter, fol. 102v (New York, The Peirpont Morgan Library, MS M. 102). God extends down an arm to David; Bainton, The Horizon History of Christianity, pp. 214-15, the hand extends towards a soul in prayer; George Zarnecki, Art of the Medieval World, (Englwood, New Jersey: Prentice-Hall and New York, Harry N. Abrams), colorplate 21, A.D. 845. The hand of God extending with rays of light coming out from the fingers down towards Charles the Bald. Vivian Bible.
# . The Ante-Nicene Fathers, 5, pp. 515—28, The Treatises of Cyprian, Treatise XII, Second Book, Heads, 1—30.
# . John Lowden, Illuminated Prophet Books, A Study of Byzantine Manuscripts of the Major and Minor Prophets, (University Park and London: The Pennsylvania State University Press, 1988), plate VIII. Vat. gr. 1153, folio 59v, Zechariah. The hand of God extends rays of light towards the prophet. See also: Figure 42. Bodl. Laud. gr. 30A, folio 248v, Jonah. The hand extends towards Jonah who is about to extend his hand towards the hand of God. Figure 45. Bodl. Laud. gr. 30A, folio 257v, Habakkuk. The hand of God extends out of heaven making finger gestures. See also figures 76—84, 86—87, & 89, showing the hand of God extending to numerous Old Testament prophets.
# . Nigel Morgan, Early Gothic Manuscripts (II) 1250-1285, (London, England: Harvey Miller, 1988); Gina Pischel, 1978, (C) 1966, A World History of Art, (2nd revised Edition), (New York: Newsweek Books), p. 269, explanation p. 268: “The Hand of God, fresco from St. Clement of Tahull (Museum of Catalan Art, Barcelona).” Some time between the 11th— 13th centuries. See also: Robert S. Nelson, The Iconography of Preface and Miniature in the Byzantine Gospel Book, (New York: New York University Press, 1980), fig. 46. “Florence, Bibl. Laur. Plut. VI.32, f. 7v, Moses receiving the law” from the hand of God. See also: Thorpe, Early Christianity In The Ancient Americas, & Old & New World Parallels, under the heading: The Early to Later Christian Symbol of the Hand, Handclasps & Christ’s Wounds. And The Parallels With The Hand Symbols of the Ancient Americas.
# . Bianca Kuhnel, From The Earthly To the Heavenly Jerusalem, Representations of the Holy City in Christian Art of the First Millennium, (Lerlag Herder Freiburg im Breisgau, 1987: Herder, Rom-Freiburg-Wien), fig. 87. Lucca, Public Library, cod. 1275, fol. 12. Both Christ (?) and the Father are reaching out their hands towards each other. Below this scene, people are making different gestures often seen being made by the priests during sacramental rites.
# . Francois Souchal, Art of the Middle Ages, (New York: Harry N. Abrams, Inc.), text translated from French by Ronald Millen. CR 1968 in German by Holle Verlag GMBH, Baden-Baden. See p. 196. “Elijah Taken up into Heaven, cast bronze relief on the doors of Sancta Sophia, Novgorod.” The hand of God extends to receive Elijah.
# . Andre Grabar, Early Christian Art, From the Rise of Christianity to the Death of Theodosius, (New York: Odyssey Press), translated by Stuart Gilbert and James Emmons, fig. 214, Coin with the Apotheosis of Constantine. Cabinent des Medaillies, Bibliotheque Nationale, Paris. The hand of God extends to receive Constantine into heaven. See also: Lundy, Monumental Christianity, p. 99, the coin was “struck after his [Constantine’s] death, he is seen translated to heaven in a chariot, the Divine hand reaching out of heaven to receive him.”
# . John Beckwith, Ivory Carvings in Early Medieval England, (London, England: Harvey Miller and Medcalf LTD., 1972), p. 33, fig. 33. “The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b.”
# . W.F. Volbach, (text), Max Hirmer (photos), Early Christian Art, The late Roman and Byzantine Empires from the Third to the Seventh Centuries, see: “THE CRUCIFIXION. LATE 11TH OR EARLY 12TH CENTURY. IVORY. TREASURE OF THE CATHEDRAL OF SAINT-JUST, NARBONNE.” Ascension clasp, and the hand of God.
# . In some cases, the early Christians saw this as a type of baptism. Tertullian, for example, notes & asks how that the Israelites' crossing through the Red Sea could be like unto how they descend down into the font of baptism. Thus, couldn't this be a type of the sacrament of Baptism? "When the people as freedmen escaped the violence of the Egyptian king, by crossing through water that extinguished the king himself, with his forces. That figure is more manifestly fulfilled in the Sacrament of Baptism? The nations are set free from the world by means of water-- from the devil, their old tyrant who is left behind, overwhelmed in the water." (Lundy, Monumental Christianity, pp.380-81).
# . H. Clay Trumbull, D.D., The Blood Covenant, A Primitive Rite And Its Bearing On Scripture, (New York: Charles Scribner’s Sons, 1885), pp. 256—58.
# . Isaiah 42:6-7; Psalm 73:23-4; Nibley, Temple & Cosmos, pp.105, 109, 277-9, & fig.49; The Ante-Nicene Fathers, Vol.10, p.221, V, The Narrative of Zosimus; See also: Brigham Young University Studies, Vol. 22, Summer 1982, #3, pp.321-2, The Narrative of Zosimus and the Book of Mormon, by John W. Welch.
# .Some italics added. In numerous examples of Christ’s ascension out of hell, at the very moment when he is raising, or lifting up souls out of hell during the anastasis (or resurrection). The most often depicted moments in this event are the different types of ways in which Christ, or Adam, hold on to each others’ hands. See: Thorpe, Upon Them Hath The Light Shined; Kartsonis, Anastasis, The Making of An Image; Lowre, Art in the early Church, pl. 100; Schaeffner, Gothic Painting I, p.48; See also the other sources mentioned throughout these end notes. An interesting prophecy preserved for us by Justin Martyr and Irenaeus, is from either the `sayings of Jeremiah,' or Isaiah: “The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation.” It may be that the brass plates contains a copy of this prophecy, ( The Book of Mormon, 1 Nephi 5:10-22; Mosiah 1:1-7). However, by the time of Justin Martyr's day, [A.D. 110-165], & according to Justin, this prophecy was left out of some of the manuscripts by some of the Jews. While in other copies, the prophecy is still there. (The Ante-Nicene Fathers, Vol. 1, pp.234-5, see note 1 on p.235, & p.451, note 4, & pp.488, 493-4, 506, 510, 532, 560, & 573).
# . F. R. Webber, Church Symbols, (Detroit: Gale Research Company, Book Tower, 1971; Published in Cleveland: J. H. Jansen, 1938), pp. 49—51, plate V; Friedrich Rest, Our Church Symbols, (Philadelphia, Pennsylvania: The Christian Education Press), pp. 1—3.
# . Deuteronomy 4:34; 33:27; Psalm 136:12; Jeremiah 27:5; Ezekiel 20:33.
# . The Book of Mormon, Jacob 6:4-8, italics added.
# . Paul Hamlyn, Marcel Dunan, General Editor, Larousse Encyclopedia Of Ancient And Medieval History, (Paris: Librairie Larousse, and The Hamlyn Publishing Group, Ltd., 1964, Augé, Gillon, Hollier-Larousse, Moreau et Cie; Fourth printing 1972, Singapore, Time Printers for The Hamlyn Group Ltd., Hamlyn House, The Centre, Feltham, Middlesex). Translated by Delano Ames and Geoffrey Sainsbury from Histoire Universelle Larousse. See p. 366, 14th century miniature of the court of Charles V. Depicting the hand clasping rite between noble and King.
# . Anthony Rhodes, 1970, Art Treasures Of Eastern Europe, pp. 105, 349, figures 90— 91. 90: Carolingian Art, School of Reims. HAUTVILLERS. Psalter (Codex aureus purpureus), illustration of Psalm LI (52): Doeg. Mid-9th century. Folio 51 verso, Douce 59, Bodleian Library, Oxford. Miniature painting on vellum, in Bodleian Library photo; For 91: Carolingian Art, School of Reims. HAUTVILLERS. Psalter (Codex aureus purpureus), illustration of Psalm CI (102): Poor Man and Two Kings appealing to Christ. Mid-9th century. Folio 100 verso, Douce 59, Bodleian Library, Oxford. Miniature painting on vellum, Bodleian Library photo. See also: John Rupert Martin, The Illustration of The Heavenly Ladder of John Climacus, (Princeton: Princeton University Press, 1954), p. 43, fig. 64, Fol. 187v: Tranquillity. Garrett MS 16. Chapter 29. The twenty-ninth rung is “tranquillity.” In this portion of the Christian manuscript, a hooded monk stands upright on a blue sarcophagus. His wrist is being grasped by the half-figure of Christ who is leaning out from above, as those extending partly out of heaven. At the same time the monks right hand is being grasped to raise him up, the monks left hand is being clutched by a demon who seeks to drag him down. Other demons are clinging to his feet too. In Greek is a passage from Psalm 113:7: “The Lord lifteth up the needy from the earth, and from the dunghill of his passions raiseth up the poor man, him that is humble in heart.” This picture is also considered to have “been adapted from the Anastasis— Christ’s descent into Hell to raise Adam and other righteous persons of the Old Testament.” Thus, the monk was considered a type or figure of Adam being rescued by Christ out of hell.
# . Joseph Gantner & Marcel Pobe, Romanesque Art In France, pl.135, & p.64. Bainton, The Horizon History of Christianity, pp. 214-5; Weitzmann, The Icon, pp.170, 225, 282-3, 342-3, etc.; Gilles Quispel Professor, 1979, The Secret Book of Revelation, p.48; Weitzmann, Age Of Spirituality, #438; Swarsenski, Monuments of Romanesque Art; Compton, By Study & Also By Faith, 1: pp.611-642; Palms 16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18; Ephesians 4:7-10; Psalm 73:23-4; 89:13; 118:16-21; Psalm 23; Bainton, Behold the Christ.
# . Didron's Icon., Chret. p.216; A fresco in the church of the great Greek convent at Salamis. Lundy, Monumental Christianity, p.99; The Count Goblet D' Alviella, The Migration of Symbols, pp.26-27.
# . Dr. Huge W. Nibley, Teachings of the Book of Mormon, Semester 3, Transcripts 29 Lectures, 1989— 1990, (Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1990), pp. 329—30. Nibley suggest that it was then that Christ showed them the tokens of the mysteries of the Kingdom by which they would be able to enter the gate (2 Nephi 9:41).
# . Docteur Paul Thoby, Le Crucifix, des Origines au Concile de Trente, (Bellanger, Nante), Planche XXII, No. 46, Planche XXVI, No. 59, Planche XXVII, No. 63, Planche XXXIII, No. 76, Planche LXXVII, No. 177, Planche XCVIII, No, 217, & 216, Planche CXXIX, No. 278, Planche CLXXXI, No. 375, 376.
# . P. D. Roo, History of America Before Columbus, 1900, vol. 1, pp. 205—09; The Ante-Nicene Fathers, vol. 3, pp. 157— 58; chapter 7, Tertullian, An Answer To The Jews, italics added; Isaiah 45:1-3; Tertullian, Adversus Judaeos, in vol. 2 of Patrologiae Latin, 650; Isaiah 13:2.
# . Acts 2:22—36; 13:34—37; Emile Male, L’ art Religieux Du XIIe Siecle En France, (Paris, France: Librairie Armand Colin, 1922), p. 105, fig. 94. Descente aux Limbes. Fragment d’ un vitrail du XIIe siecle. See also: The Nicene and Post-Nicene Fathers, vol. 7, p. 99, S. Cyril of Jerusalem. See also: O. M. Dalton, Byzantine Art And Archaeology, p. 662.
# . Psalm 86:17; In other passages we have: “and thy right hand hath holden me up” (Psalm 18:35). And: “thou hast holden me by my right hand.” (Psalm 73:23). “If I ascend up into heaven, thou art there: if I make my bed in hell, behold, thou art there.. . . .Even there shall thy hand lead me, and they right hand shall hold me.” (Psalm 139:8 & 10). See also Psalm 143:6—12).
# . R. Furneaux Jordan, A Concise History of Western Architecture, (London, England: Thames and Hudson Limited, 1969, Harcourt, Brace and World, Inc.), pp. 78— 79, see also pp. 80— 81, 92— 93, 168— 69, 172, 178, 181, 233, 244— 45, etc.
# . Webster’s Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications, Inc., 1990), p. 929, see: kiss of peace.
# . David Matthew, Atlas of Medieval Europe, (New York, Oxford: Facts On File, CR 1983, Equinox (Oxford), reprinted in 1984, 1986, 1989), pp. 91, the descent into hell, pp. 102—03, Christ as pilgrim, & p. 177 for orb and clasp. See also pp. 194—95, Christ enthroned with orb. Page 218, Christ, holding an orb, is on the shoulders of Saint Christopher.
# . Thorpe, Upon Them Hath the Light Shined; Peter Jezler (catalog), Himmel Holle Fegefeuer, Das Jenseits im Mittelalter, (Schweizerishches Landesmuseum, Zurich, 1994), pp. 83, 109, 314, 354, & 365; John Pope-Hennessy, Fra Angelico, (London, England: Phaidon Press, 1952), p. 184, fig. 24.
# . Ibid.
# . Peter Manns, Martin Luther, An Illustrated Biography, (New York, New York: Crossroad, 1982), fig. 71, Christ as battle banner bearer, thrust the banner into a beasts mouth, while trampling death.
# . Francis Bond, Fonts And Font Covers, (London; New York; & Toronto: Henry Frowde, Oxford University Press, 1908), pp. 67, 46, 93, 110, 113, 135, 167—89, 253—57, 263— 64.
# . Leopold Wagner, Manners, Customs, And Observances, Their Origin And Signification, (London: William Heinemann, 1894; Republished by Gale Research Co., Book Tower, Detroit, 1968), pp. 211—12.
# . Henry Ansgar Kelly, The Devil At Baptism, Ritual, Theology, and Drama, (Ithaca and London: Cornell University Press, 1985), pp. 10—12, 21, 22—32, 58—61 mentions the marks of stigmata. See also pp. 62—77, 86—93, 108— 22, 125, 131—57, 161—87, 190— 231, 236—53, 258—78.
# . Oswald A. Erich, Die Darstellung Des Teufels, In Der Christlichen Kunst, (Berlin, Germany: Deutscher Kunstverlag, 1931), pp. 13—25, 83—84.
# . Marcelle Auclair and others, Christ Image, (New York: Tudor Publishing), p. 129; David Talbot Rice, The Art of Byzantium, (New York: Harry N. Abrams, 1959), p. 174; Weitzmann, 1980, Icon, p.23, pl. 47; Schaeffner, Gothic Painting I, p. 48; Thorpe, Upon Them Hath the Light Shined; Thorpe, The Grand Pilgrimage, pp. 35— 36; John 10:7-8; Matthew 12:24— 30; Luke 11:14— 22; The Ante-Nicene Fathers, vol. 1, pp.145— 46, Epistle of Barnabas, chapters 11— 14; Russell, Satan, The Early Christian Tradition, pp. 118— 122, Tertullian, Res. 44; The Ante-Nicene Fathers, vol. 3, pp. 157— 58, Tertullian, An Answer to the Jews, chapter 7; Geoffrey R. King, 1949, The Forty Days, pp. 15— 20.
# . King, The Forty Days, pp. 15— 20; 1 Corinthians 15:24— 28; Isaiah 14:12— 19.
#
. Ibid., see also Thorpe, Upon Them Hath the Light Shined; Alice K. Turner, The History of Hell, (New York; San Deigo; London: Harcourt Brace & Company, 1993), pp. 66— 70. Notice the expressions on the faces of the demons in the art work on p. 69. They can’t believe how easily Christ burst through the doors of hell to liberate their captives. They can’t stop the harrowing of hell from taking place.
# . Father Louis Coulange, The Life of The Devil, (London: Alred A. Knopf, 1929, translated from the French by Stephen Haden Guest), page in between pp. 48—49, the descent. See also pp. 104—115.
1 Corinthians 15:24— 28; Isaiah 14:12— 19.
# . Gothic Painting I, p.48; Emile Mâle, L’ Art Religieux Du XIIe Siecle En France, (Paris, France: Paris Libraire Armand Colin, 1922), p. 105, fig. 94. Descente aux Limbes. Fragment d’ un vitrail du XIIe siecle, foot note 2, Hucher, Calques des vitraux peints du Mans (Paris, France: Didronet Morel. Cathedrole du Mans. See also: Jonathan Alexander & Paul Binski, Editors, Age of Chivalry, Art in Plantagenet England 1200— 1400, (London: Royal Academy of Arts, with Weidenfeld & Nicolson, 1987), figure 308, p. 328; Nigel Morgan, Early Gothic Manuscripts (II), 1250—1285, A Survey of Manuscripts Illuminated in the British Isles, General Editor, J. J. G. Alexander, (London, England: Harvey Miller, 1988), fig. 400. Descent into Hell, Krvoklat Castle Lib., I.b.23, f.12 (cat. 184), see also fig. 272.
# . Dr. Donald E. Strong, Text; Professor Giuseppe Bovini, and others, The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (New York, etc.: Grolier Inc., 1965), vol. 1: Origins of Western Art, pp. 144—45, fig. A. W. DE BRAILES, last judgment scene showing an angel grasping the wrist of a soul being lifted out of hell. About 1230, Cambridge, England, Fitzwilliam Mus. See also p. 149 a, Illustration of St. John’s Book of Revelation, chapter 12. In it, it mentions how that the child, who was to “rule all nations. . . was caught up unto God, and to his throne.” (Revelation 12:5). The way that the child is “caught up unto God” is through different types of hand and wrist grasping. At least this is what we see in some of the art works that depict this scripture. In this particular case, an angel grasps the hands of the child, during the ascension unto God. Apocalypse Manuscript, about 1250, Aachen, Germany, coll. Dr. Peter Lugwig. See also: Nigel Morgan, Early Gothic Manuscripts (II) 1250—1285, (London: Harvey Miller, 1988), fig. 37, (Paris, Bibl, Nat., fr. 403. f.8v & f.19v (cat. 103). Extending hands grasp the hands of the ascending child being passed on into these hands by an angel. See also: Hanns Swarzenski, Monuments of Romanesque Art, (Chicago: University of Chicago Press, 1954, 1967), plate 128, fig. 291, adaption XII, English, 12th century, A.D. 1140. Angel grasping the child’s wrist. See also: plate 66, fig. 151, Anglo-Saxon work, 10th century. Jean Porcher, French Miniatures, or Medieval French Miniatures, (New York: Harry N. Abrams), top portion of page, XLV- Scenes from the Apocalypse. Lambert de Saint-Omer, Liber Floridus, circa 1260 (Bibliotheque Nationale, Ms. Lat. 8865, f.39). The arm of God extends to clasp the wrist of the child to pull the child into a building, or Temple(?) in heaven.
For different types of hand and wrist grasping seen in depictions of the harrowing of hell, the descent into hell, etc., see: Donald Matthew, Atlas of Medieval Europe, (New York; Oxford: Facts On File, CR Equinox, Oxford, 1983, 1984, 1986, 1989), p. 91, the Winchester Bible made for Bishop Henry of Blois, 1192—71. The harrowing of hell, showing the grasp on the wrist. Page 177, mid- 14th century painted glass window in the chapel of St. Lawrence in Strasbourg, shows the descent into hell with the clasp on the wrist. Readings in King James Versions of Isaiah hint to these hand clasping rites of passage, while going in and out of different after life realms: “I the LORD have called thee in righteousness, and will hold thine hand . . . to bring out the prisoners from the prison. . .” (Isaiah 42:6—7). This type of thing is certainly part of historic Christendom’s realm travels, especially in depictions of Christ bringing souls out of the spirit prison house (Ephesians 4:7—10; 1 Peter 3:15—21; 4:5—6). See also: André Maurois, An Illustrated History of Germany, (London: The Bodley Head, 1966, CR Librairie Hachette 1965, Translated from French by Stephen Hardman), pp. 100—101, Michael Pacher, 1435—1498: Altar-Piece of the Fathers of the Church. Pacher was a Tyrolean who died at Salzburg in 1498, this work dates back to about 1483, and was intended to be a high altar of the monastery of Neustift near Brixen. In this work, one of the Fathers is grasping the arm, near the wrist, of a king ascending out of the fires of hell. See also: Craig Harbison, The Last Judgment in Sixteenth Century Northern Europe: A Study of the Relation Between Art and the Reformation, A Garland Series, Outstanding Dissertations In The Fine Arts, (New York and London: Garland Publishing, Inc., 1976), p. 316, fig. 8: Martin Schaffner, The Blessed, fragment of a Last Judgment, (Pfullendorf Altar), panel, c. 1500, Freiburg, Diözesanmuseum (inv. no. Mla/D). Showing a royal figure, or church leader, clasping the wrist of a king on the right hand side of Christ. The leader has on a glove with a symbol in the middle of the hand area. This king is among those who are ascending toward paradise.
For additional depictions of hand and wrist grasping done during after life realm travels, see: C.R. Dodwell, Nikolaus Pevsner, editor, Judy Nairn, Assistant Editor, The Pelican History of Art, Painting In Europe: 800—1200, (Harmondsworth, Middlesex; Baltimore, Md.; etc.: Penguin Books, 1971), vol. 34, list of plates on pp. xi—xix. Plate 33: Metz School: Historiated initial, from the Drogo Sacramentary. A.D. 825/55. Paris, Bibliothèque Nationale. Showing Christ ascending into heaven, with the right hand of the Father extending out of heaven to grasp the right hand of Christ. See also plate 143: Bari: Descent into Hell, from an Exulter Roll, c. 1000, Bari Cathedral. Showing grasping again. Plate 199: Clairvaux: Nuns ascending the Ladder of Virtue, from a Speculum Virginum. Late 12th century. Troys, Bibliothèque Municipale. Showing those who have ascended up to the top of the moral ladder of perfection toward Christ, as grasping each of his wrists. Christ is grasping part of the ladder in interesting ways. With his right hand, his thumb rests on the middle of the ladder’s pole, while his left hand is grasping around the whole pole on the other side. These types of grasps are seen in depictions of Christ’s descent into limbo, hades, purgatory, and in other after life realm travels. See for example: Walter Lowrie, Art in the early Church, (New York, New York: Pantheon Books, 1947), pl. 100; Anna D. Kartsonis, The Anastasis, The Making of An Image, (Princeton: Princeton University Press, 1986). David Talbot Rice, The Art of Byzantium, (New York: Harry N. Abrams, 1959), fig. 174, book cover, silver-gilt, 13th century, Venice. The Marcian Library, showing Christ griping, with his right hand, the left hand of Adam, while raising him up out of the underworld. And: Claude Schaffner, and others, Gothic Painting I, p. 48. Christ descent into purgatory, 14th century.
# . The Book of Mormon, 4 Nephi 24—46; Mormon 1:13—15, 19; 2:10; 4:14—15, 21.
# . Mormon 5:11, 15— 18; 6:16-- 22; Jacob 6:1— 11.
# . Kurt Weitzmann, The Place of Book Illumination in Byzantine Art, pp. 40—41, fig. 333—34; John Rupert Martin, The Illustration of The Heavenly Ladder of John Climacus, (Princeton: Princeton University Press, 1954), see LIX, fig. 179, Fol. 15v; & p. 43, fig. 64, etc.
# . Lundy, Monumental Christianity, pp.188-190, & 282, fig. 126. "And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come." (Matthew 24:14).
In John's book of Revelation we read: "AND I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals.... And I beheld... in the midst of the throne and of the four beasts, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb,... And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; And hast made us unto our God kings and priests: and we shall reign on the earth." (Revelation 5:1, 6-10).
Further on we read how John saw "a great multitude, which no man could number, of all nations, and kindreds, and people, and tongues, stood before the throne, and before the Lamb, clothed with white robes, and palms in their hands..." (Revelation 7:9).
"And the nations of them which are saved shall walk in the light of it; [the heavenly city of light] and the kings of the earth do bring their glory and honour into it.... And they shall bring the glory and honour of the nations into it. And there shall in no wise enter into it any thing that defileth, neither whatsoever worketh abomination, or maketh a lie: but they which are written in the Lamb's book of life." (Revelation 21:24, 26-27; see also: 1 Peter 3:15-22; 4:5-6; Ephesians 4:7-10).
# . H. W. Janson, (Professor of Fine Arts, New York University), with Dora Jane Janson, History of Art, A Survey of the Major Visual Arts from the Dawn of History to the Present Day, (New York: Harry N. Abrams, Inc., Publishers, first printing October 1962, revised and enlarged in 1969, 19th printing 1973), p. 221, fig. 354. A detail of fig. 354, is figure 355, showing two figures clasping hands, represents “Pig-Snouted Ethiopians”. Other races around the world are represented here as having heard the gospel preached to them too.
# . Janson, and Janson, History of Art, page 223, figures 354 & 355.
# . Ibid., p. 223, figures 354 and 355.
# . Russell, Satan, The Early Christian Tradition, p.118-122, foot note 39 Tertullian, Res. 44; Bainton, Behold the Christ , p.170 fig.194; Weitzmann, Byzantine Book Illumination & Ivories, (London, England: Variorum Reprints, 1980), 53. Fol.1v; & fig.12, see also p.162, fig.7; etc. Weitzmann, Studies in the Arts at Sinai, 1982, (New Jersey: Princeton University Press),fig.5-6, & 9 & 11; Roo, History of America Before Columbus, vol.1, pp.205-9; The Ante-Nicene Fathers, Vol.3, pp.157-8, chapter 7, Tertullian [A.D. 145-220], An Answer To The Jews; Tertullian, Adversus Judaeos, in vol.2 of Patrologiae Latina, 650. "All the ends of the world shall remember and turn unto the LORD: and all the kindreds of the nations shall worship before thee. For the kingdom is the LORD'S: and he is the governor among the nations." (Psalms 22:27-28). Zechariah foretold a time when: "the LORD shall be king over all the earth: in that day shall there be one LORD, and his name one." (Zechariah 14:9).
# . The Ante-Nicene Fathers, 3: pp.157-8; Isaiah 45:1-3.
# . Old Testament: Religion 302 Student Manual, 1 Kings—Malachi, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, Church Educational System, 2nd edition, 1981 & 1982), pp. 198—199. The art work on p. 199 shows numerous people from different nations of the world, thus symbolizing that Christ’s seed would be those from every nation, kindred, tongue and people who will come unto Christ, keep his commandments and live the gospel preached throughout the world.
# . Millard Meiss, Sharon Off Dunlap Smith, Elizabeth Home Beatson, The Limbourgs and Their Contemporaries, (The Pierpont Morgan Library, 1974), French Painting in the Times of Jean De Barry, see both plates and Text volumes, pl. 167, & fig. 169, with footnote 184 on p. 44. Harvard Hannibal Master, A.D. 1420, God the Father performs the hand clasping rite of marriage in the garden of Paradise. Thus, Adam and Eve are joined in a junctio dextrarum, a right hand clasp. God brought their hands together by clasping their wrists. See also: Thomson, A History of Tapestry, p. 201, the hand clasping ceremony in the garden wedding of Tobit.
# . Joseph Campbell, with Bill Moyers, The Power of Myth, (New York; London; Toronto; Sydney; Auckland: Doubleday, 1988, CR Apostrophe S Productions, Inc., and Alfred van der Marck Editions, 1988), p. 43, Garden of Earthly Delights, Hieronymus Bosch, A.D. 1450—1516, Christ grasps the wrist of Eve. See also: Miniature Fiorentina Del Rinascimento 1440—1525, Un Primo Censimento A cura di Annarosa Garzelli II Illustrazioni Giunto Regionale Toscana La Nuova Italia, 1985, p. 14, fig. XIV. Firenze, Museo dell’Opera del Duomo, Corale D f. 2v., Monte di Giovanni. And: Hennessy, Italian Renaissance Sculpture, fig. 110, and fig. 116; Mentre, Creation et Apocalypse, pp. 94, 115; George Robinson, The Florence Baptistery Doors, (New York: The Viking Press, 1980), pp. 197 & 222, Panel 1, Genesis: Ghiberti’s work showing the creation, and which includes a portion in which Yahweh grasps hold of the left hand of Adam. See also: Huge Nibley, Old Testament And Related Studies, (Provo and Salt Lake City, Utah: F.A.R.M.S. and Deseret Book Co., 1986), pp. 152—53.
# . Marie Luise Gothein, Walter P. Wright, Editor, Mrs. Archer #SYMBOL \f "Symbol"95Hind, M.A., Translator from the German, A History of Garden Art, (London & Toronto: J. M. Dent & Sons Limited; New York: E. P. Dutton & Co., LTD., 1928), volume I, pp. 182, fig. 128, pp. 186—87, figures 133—134. As early as the 10th century A.D., psalter art works show the two Maries meeting with the risen Lord in a flower meadow. Figure 134 shows Christ in the far distant back ground coming towards two women clasping hands, while they greet each other in a garden. As if preserving this hint to the early Christian mystery drama, depictions of Roman De La Rose shows couples clasping hands before the door to the garden (see figure 133 on p, 186).
# .Gothic and Renaissance Art in Nuremberg 1300-1550, (The Metropolitan Museum of Art, New York, 1986, and Germanisches Nationalmuseum, Nuremberg Prestel-Verlag, Munich, exhibition held April 8— June 22, 1986, and at the Germanisches Nationalmuseum, Nuremberg, July 24— September 28, 1986), pages 372— 75. Redrawn by DaRell D. Thorpe, CR 1997; H. W. Janson, & Joseph Kerman, A History Of Art & Music, (New York: Harry N. Abrams, Inc., Publishers), p. 95, fig. 118, St. Dorothy, A.D. 1420, wood cut. Staatliche Graphische Sammlung, Munich.
# . The Book of Mormon, 1 Nephi chapters 8—11.
# . Amedeo Storti, Venice Inside And Out, (Italy: Edizioni Storti Venezia, 1979), pp. 3, 6, see the art works on the outside of the Cathedral in St. Mark’s Square. Christ’s descent, second over from the left going right. See also pp. 8, 10, 22, 26, & 44, St. Mark’s Basilica, High Alter. The Pala d’ Oro (Golden Altarpiece), second over from the left going right, top row, Christ’s descent into hell. See also: Alice K. Turner, The History of Hell, (New York, San Diego, London: Harcourt Brace & Company, 1993), pp. 66—69. On p. 95 is a 15th century fresco in Sta. Maria in Piano, Italy, of a bridge over a river of water. The bridge narrows down into a rounded rod. Those who cling to this rod, make it across, and are helped by a hand clasping angel. Those who let go of the rod, drown in the river below. See also p. 96.
# . The Book of Mormon, 1 Nephi chapters 8—11.
# . David Talbot Rice, The Art of Byzantium, (New York: Harry N. Abrams, 1959), p. 174; Weitzmann, Icons, pl. 47, p. 23; Alice Bank, Byzantine Art, (New York: Harry N. Abrams, 1978), pl. 182.
# . Typescript entitled: The White Indian Chief Eachata Eachana, unknown writer. Do You Know This? (If Not You Should...), etc. W.A. Hudson, S.L.C., Ut. (date ?), NBPCO, pp.1-7; The Salt Lake Tribune, Vol. 140, No. 169, Salt Lake City, Utah, Sunday, Morning, March 31, 1940, Magazine section, p.6, Calling All Tribes, by Frank Waters; Doane, Bible Myths, p. 358: “Masons’ marks are conspicuous among the Christian symbols. On some of the most ancient Roman Catholic cathedrals are to be found figures of Christ Jesus with Mason’s marks about him.” See also: R. Payne Knight’s Worship of Priapus, and the works of Dr. Thomas Inman.
# . Bureau of Ethnology, (3rd Annual Report), to Smithsonian Institution, 1888-9, by J. W. Powell, (Washington: Washington Government Printing Office, 1893), p.614, fig. 979, & 647, fig. 1010. Similar to depictions of Christ ascension into heaven. Copy of A Mexican Manuscript Preserved in the Library of the Vatican, No. 3738; Lord Kingsborough, Antiquities of Mexico, Volumes 1-5, (London: MDCCCXXXI); Alexander W. Bradford, American Antiquities, (Dayton & Saxton, 1941), pp.27, & 378, 386; Waters, The Book of the Hopi, p.252; By Study & Also By Faith, 1: pp.611-642, chapter 24, Compton, p.637, note .54; L. Taylor Hansen, He Walked the Americas, (Amherst, Wisconsin: Amherst Press, 1963), pp. 31, 70-1, 126-129, & 168, see also pp. 14-146, 165-66, & 206-7; Anthony W. Ivins, 1934, The Relationship of "Mormonism" & Freemasonry, pp.122-23; Irene Nicholson, 1985, Mexico & Central American Mythology, pp.76-107; Ferdinand Anton, 1970, Art of the Maya, figures 294-95; Albert Churchward M.D., M.R. C.P., M.R.C.S., F.G.S., P.M., P.Z., 30 degree. The Signs & Symbols of Primordial Man, Being an Explanation of Evolution of Religious Doctrines From the Eschatology of the Ancient Egyptians, (London: Swan Sonnenschein & Company, E. P. Dutton & Co., 1910), p.101, fig.39, 104-5, 114, 330-1, fig.134, a-b, p.355, fig.156; E. Cecil McGavin, Mormonism & Masonry, (Salt Lake City, Utah, USA: Stevens & Wallis, Inc., 1947), pp.72-3.
# . The World's Great Religions, p.287.
# . Gertrude Hartman, 1931, The World We Live In and How It Came To Be, A Pictured Outline of Man’s Progress from the Earliest Days to the Present, (New York: The MacMillan Company, 1961, 18th printing), pp. 127—30.
# . Italy, History - Art - Landscape, (Florence: Edizioni Mercurio, 1954, 1955, 1956, and 1957; Mercury Art Books), p. 224. SIENA. St. Francis hands are clasped by the Pope as he kneels before the Pope. Fresco by Ambrogio Lorenzetti. Church of S. Francesco. See also: Sidney Painter, A History of the Middle Ages, 284—1500, (Alfred A. Knopf, 1953), p. 430.
# . Robert Fossier, The Middle Ages, The Cambridge Illustrated History of the Middle Ages, I, 350-950, (Cambridge: Cambridge University Press, 1989), p .435.
# . Churchward, The Sign & Symbols of Primordial Man, facing page 114, p.331, fig. 134-A, p.355, fig. 156; The World's Great Religions, 1957, p.287; Sidney Painter, A History of the Middle Ages, 284-1500, (CR 1953, by Alfred A. Knopf, Pub.), p.430; Reader's Digest’s ABC's Of The Bible, 1991, cover picture, lower left hand corner: Madonna & Child, (Mary & the Christ child), by Giovanni da Milano (The Metropolitan Museum of Art, Rogers Fund, 1907); Lawrence Gowing 1987, Paintings in the Louvre, (New York: Stewart, Tabori & Chang), pp.35, 167; Bryan Holme, Medieval Pageant,, (Thames & Hudson, 1987), pp.28-9, & 34; Lester B. Rogers, Fay Adams, & Walker Brown, Story of Nations, (Holt, Rinehart & Wilson, 1943), p.176; Hartman, The World We Live In and How It Came To Be, pp. 127— 30; Antoine Sabbagh, The Human Story, Europe In The Middle Ages, (Englewood Cliffs, New Jersey: Silver Burdett Press, 1988), p. 20; James Harvey Robinson, PH.D., Medieval And Modern Times, An Introduction To The History Of Western Europe From The Dissolution Of The Roman Empire To The Present Time, (Boston; New York; Chicago; London; Atlanta; Dallas; Columbus; San Francisco: Ginn And Company, 1902, 1903, 1916, 1918, 1919), pp. 103—09, see the hand clasp before the Christian king on p. 105, fig. 35.
# . Zecharia Sitchin, 1990, The Lost Realms, (New York, New York: Avon Books), p. 107, figure 61.
# . Frank J. Cappelluti, and Ruth H. Grossman, The Human Adventure, A History of Our World, (Palo Alto, California; Addison, Illinois; Atlanta; Dallas; Ocean, New Jersey; Portland Oregan: Field Educational Publications, Inc., 1970), art work on p. 308. Saint Benedict greeting a king. In this cases, it is the King who is down on one knee as he takes hold of Saint Benedict’s hand. And yet, the monks with the saint, bow their heads as if, and according to Benedict’s Rule, they are seeing Christ in those who have come to them. In this way, they believed that they were receiving Christ in not only strangers, pilgrims, and poor people, but also Kings who came to visit them too. See also: Fay-Cooper Cole, and Harris Gaylord Warren, An Illustrated Outline History of Mankind, (Chicago: Consolidated Book Pub., 1951, 1955, 1959, 1963, CR Book Production Industries, Inc.), in two volumes. See vol. 1, pp. 215, Act of Fealty. An art work shows a future vassal knelt down before his Lord, and as he has placed “his hands in those of his Lord” he offers him homage. See also the art work on p. 288, “Visit of Richard II to his uncle, John of Gaunt, Duke of Lancaster, at his castle at Pleshy.” Here the Duke is lowers than King Richard II (A.D. 1377— 1399). While the Duke is grasping Richard’s right hand with his own right. Richard II is raising the Duke up by taking hold of the right wrist of the Duke, with his left hand. See also: William L. Langer, (General Editor), Paul MacKendrick, Deno J. Geanakoplos, J. H. Hexter, and Richard Pipes, Western Civilization, Paleolithic Man To The Emergence of European Powers, (New York and London: A Harper-American Heritage Textbook, American Heritage Publishing Company, Harper & Row, Publishers Inc., 1968), p. 651, Clement VII, grasps the hand of the Pope at Avignon, 15th century illumination.
# . J. W. Powell, Tenth Annual Report of the BUREAU OF ETHNOLOGY To the Secretary of the Smithsonian Institution, 1888— ‘89, (Washington: Government Printing Office, 1893), pp. 650— 51.
# . Ibid., Powell, p. 281, fig. 225, p. 650, fig. 1011.
# . Ibid., Powell, p. 385, fig. 506, p. 650, fig. 1013.
# . Ibid., Powell, p. 651, fig. 1014.
# . Ibid., Powell, pp. 650— 51, figures 1011— 1017.
#
. Joshua Moses Bennett, 1990, The Gospel of the Great Spirit, (USA: Morning Star Publishing), pp. 1-23, & 230-4; Frank Waters. 1963, The Book of The Hopi, pp.31-8, 52, 151, 232, 252; P. De Roo, 1900, History of America Before Columbus, Vol.1, pp.222, 219, 424-6, 433-4, 440, 575-6; By Study & Also By Faith, pp.611-642, c.24, p.637, n. 54, citing from Water's The Book of the Hopi, p.252.
# . The Improvement Era, April 1955, Vol. 58, pp.285-6, article: Indian Traditions, by Golden R. Buchanan.
# . Frank Waters, 1963, The Book Of The Hopi, (New York: The Viking Press), p.33, figures 6— 7, p. 50, fig. 11, p. 52, fig. 18.
#
# . Kurt Weitzmann, The Place of Book Illumination in Byzantine Art, pp. 40— 41, figures 33— 34; Antione Bon, The Ancient Civilizations of Byzantium, (Barrie & Jenkins London, 1972), p. 114; Geoffrey Barraclough, The Christian World, (New York: Harry N. Abrams, 1981), pp. 100—101; Olga Popova, Russian Illuminated Manuscripts, (Leningrad, Russia: Aurora Art, 1984, 1st published in the U.S.A., by Thames and Hudson), translated by Kathleen Cook, Vladimir Ivanov and Lenina Sorokina, see #42.
# . Hans Helfritz, Mexican Cities Of The Gods, An Archaeological Guide, (New York; Washington; London: Frederick A. Praeger, Publishers, 1968, CR by Verlag M. DuMont Schauberg, Koln), p. 18.
# . Gina Pischel, A History of Art, (New York: Newsweek Books, 1966, 2nd revised edition 1978), pp. 268—69. The hand of God, fresco from St. Clement of Tahull, Museum of Catalan Art Barcelona, 11th— 13th centuries.
# . Hansen, He Walked the Americas, pp.28-30.
# . Ibid., pp.31-34.
# . Joe Sampson, Written By The Finger of God, A Testimony Of Joseph Smith’s Translations, (Sandy, Utah: Wellspring Publishing and Distributing, 1993), p. 306.
# . Joseph Campbell, The Mythic Image, (Princeton, New Jersey: Princeton University Press, 1974), p. IV . 290, fig. 265.
# . Campbell, Creative Mythology, The Masks of God, (U.S.A.: Penguin Books, 1968), p. 503.
# . Ferguson, Signs & Symbols in Christian Art, pp. 27, & see section IV The Human Body, see EYE.
# . Jay A. Levenson, Editor, Circa 1492, Art in the Age of Exploration, (New Haven & London: Yale University Press; National Gallery of Art, Washington, 1991), p. 585.
#
. Levenson, Circa 1492, p. 585.
# . Roy E. Weldon, The Book of Mormon Evidences, Joseph Smith a Prophet, (Salt Lake City, Utah: No date mentioned. Historical paper of which can be found in the Historian’s Office Library of The Church of Jesus Christ of Latter-day Saints), p. 17. Dr. Milton R. Hunter concurs with Schenck’s interpretation, while other archaeologists don’t.
# . Campbell, The Mythic Image, p. IV . 292, fig. 271.
# . From a conversation I had with a man from Huanuco, Perú, November 1997.
# . Frederick J. Dockstader, Indian Art In Middle America, (Greenwich, Conn. U.S.A.: New York Graphic Society Publishers, Ltd., Printed in Italy 1964), pl. 74. Engraved Shell Gorget. Figure with dot marks in the middle of the hands, and one on the foot.
# . Laurence E. Schmeckebier, Modern Mexican Art, (Minneapolis: The University of Minnesota Press, 1939), see figure I. Date Numerals from a Mayan Stele, Copán, second row down, left side. Note the circular symbol on the right wrist.
# . Polly Schaafsma, Indian Rock Art of The Southwest, (Santa Fe: University of New Mexico Press, Albuquerque, 1980), p. 11, fig. 5; Zula C. Brinkerhoff, 1971, God’s Chosen People of America, p. 9.
# . National Geographic, (Washington, D.C.: National Geographic Society, 1968), volume 169, No. 4, April, 1968, pp. 462— 63, article entitled: In Defense of the collector by Gillett G. Griffin.
# . Michael D. Coe, Breaking The Maya Code, (New York, New York: Thames and Hudson, Inc., 1992), pp. 142, fig. 32, & p. 149; Sampson, Written By The Finger of God, pp. 306— 11.
# . Swarzenski, Monuments of Romanesque Art, pl. 66, fig. 151.
# . Dennis Tedlock, Translator, Popol Vuh, The Mayan Book of the Dawn of Life, (New York, New York: A Touchstone Book, Simon and Schuster, Inc., 1985), p. 146.
# . The Book of Mormon, 3 Nephi 8:5, 11:3— 17.
# . Tedlock, Popol Vuh, p.146; Michael D. Coe, The Maya, (New York, New York: Thames and Hudson , Inc., 3rd edition, 1984), p. 43, 155, fig. 131.
# . Clement, A Handbook of Legendary And Mythological Art, pp.197—98; Matthew 27:52—53; Acts 1:3; Alfred Stange, German Painting, XIV— XVI Centuries, (New York; Paris and London: The Hyperion Press), p. 92; Hackwood, Christ Lore, p. 172; Jonathan Alexander and Paul Binski, (Weidenfeld and Nicolson, London: Royal Academy of Arts, 1987), p. 306, fig. 255. Thorpe, Upon Them Hath The Light Shined; Karsonis, Anastasis, The Making of An Image.
# . Standford Robison, The Maya Legacy, A Sequel to the Book of Mormon Story, (Las Vegas, Nevada: Published by Standford Robison, 1977), pp. 23—28.
# . Tedlock, Popol Vuh, p. 146; Coe, The Maya, p. 43, fig. 17, pp. 46— 47, 154—57, on p. 155, see figure 131; Sylvanus G. Morley, George W. Brainerd, revised by Robert J. Sharer, The Ancient Maya, (Stanford, California: Standford University Press, 1946, 1947, 1956, 1983), pp. 476— 77, fig. 14.6, 543— 55.
# . William L. Fash, Scribes, Warriors and Kings, The City of Copan and the Ancient Maya, (New York, New York: Thames and Hudson, 1991), pp. 30—33, on p. 33, see figure 18, d and e, see also p. 87, fig. 42, c.
# . Dockstader, Indian Art In Middle America, fig. 50, portions from The Dresden Codex, 9th or 10th centuries. Staatliche Kunstsammlungen Dresden, Germany.
# . Ferdinand Anton, Art of the Maya, (London: Thames and Hudson, Ltd., 1978), p. 72—73, fig. 37. The god of sudden death and sacrifice looks as though he is about to thrust a rod, or stick into the palm of the grasping hand of the manik hand symbol.
# . Stephens, Incidents of Travel In Yucatan, (New York: 1858), Vol. 1, p. 403, Vol. 2, pp. 46—48, 476—78; Josiah E. Hickman, The Romance of The Book of Mormon, (Salt Lake City, Utah: The Deseret News Press, 1937), pp. 53, 113—16, 157—58.
#
. Joyce Marcus, Mesoamerican Writing Systems, Propaganda, Myth, and History in Four Ancient Civilizations, (Princeton, New Jersey: Princeton University Press, 1992), p.136.
# . Rice, The Art of Byzantium, p. 306, pl. 73; Weitzmann, Age of Spirituality, p. 423, # 371, p. 283, fig. 261, p. 285, fig. 263, Gregorietti, Jewelry Through The Ages, p. 166.
# . Encyclopedia of World Art, vol. V, pl. 279; New Catholic Encyclopedia, vol. 21, p. 809, fig. 2 a—b; Morgan, Early Gothic Manuscripts II, 1250—1285, fig. 107; Jarry, World Tapestry, pp. 78—79; Manion and Vines, Medieval and Renaissance Illuminated Manuscripts, pp. 144 & 173, pl. 36; Dogaer, Flemish Miniature Painting in the 15th and 16th Centuries, p. 78, fig. 39.
# . Ward, Cherry, Gere, Cartlidge, Rings Through the Ages, p. 54, fig. 7, p. 60, pl. 114, p. 67, plates 136 & 137, p. 68, p. 101, pl. 211, pp. 59, 107, pl. 221, p. 114, pl. 245; Gregorietti, Jewelry Through The Ages, p. 166; Davis & Pack, Mexican Jewelry, pp. 20—21, pl. 12; Oman, British Rings 800—1914, see 54 a—e; Barker, Wedding Customs And Folklore, p. 33.
# . Roo, 1900, History of America Before Columbus, vol. 1, p. 506; Warwick Bray, Everyday Life of The Aztecs, (New York: Dorset Press, 1968), p. 67 — 69, fig. 19.
# . Folda, Crusader Manuscript Illumination at Saint—Jean d’Acre, 1275—1291, fig. 252, fig. 137, Meiss, The Limbourgs and Their Contemporaries, plates volume pl. 167, Text volume p. 44, fig. 169, footnote 184, on p. 44; Thomson, A History of Tapestry, p. 201.
# . The Book of Mormon, (Salt Lake City, Utah, U.S.A.: Published by The Church of Jesus Christ of Latter-day Saints, 1986, originally published in 1830, translated by Joseph Smith, Jr.), pp. 428-429, Third Nephi, chapter 11, see verses 8-15.
# . Morley, Brainerd, and Sharer, The Ancient Maya, pp. 476—77.
# . Lowrie, Art In the Early Church, plate 100; Compton, The Handclasp and Embrace, chapter 24 in By Study and Also By Faith, 2 volumes, see volume 1, pp. 620—22; Turner, The History of Hell, pp. 96, 117; Thorpe, Upon Them Hath The Light Shined.
# . Marcus, Mesoamerican Writing System, p. 137.
# . John S. Henderson, The World Of The Ancient Maya, (Ithaca, New York: Cornell University Press, 1981), p. 77.
# . Dr. Warren, KTKK, December 4, 1988.
# . Ibid.
# . Daniel H. Ludlow, A Companion To Your Study of the Book of Mormon, (Salt Lake City, Utah: Deseret Book Company, 1976), p.259.
# . Hanson, Jesus Christ Among the Ancient Americans, p. 136. The wandering god of the Incas, Wiracocha, is one who dwells in the heavens, and in the thunder and storm clouds.
# . Muriel Porter Weaver, The Aztecs, Maya, and Their Predecessors, Archaeology of Mesoamerica, (New York; London; Toronto; Sydney; San Francisco: Academic Press, 1981), pp. 168—69, figure 10.
# . Henderson, The World Of The Ancient Maya, p.169, fig. 62.
# . Thomasson, Journal Of Book of Mormon Studies, volume 2, number 1, Spring 1993, pp. 21—38, see figure 5.
# . Irwin, Fair Gods and Stone Faces, p. 171.
# . Nibley, Teachings of the Book of Mormon, Semester 3, Lecture 83, pp. 329—30.
# . Maria—Gabriele Wosien, 1974, Sacred Dance, Encounter with the Gods, (New York, New York: Thames and Hudson, 19 86), pp. 26—29, see also figure 34, and pp. 124—25, figure 73; Thorpe, The Pilgrimage And Struggles of the Human Family In And Through The Different Realms of Existences, (Salt Lake City, Utah: Religious, Historical, and Polemical Studies, 1991, an unpublished research paper at this time).
# . E. Cecil McGavin, Mormonism and Masonry, (Salt Lake City, Utah: Stevens & Wallis, Inc., 1947), pp. 178, 180, & 182.
#
. Tedlock, Popol Vuh, p. 146; Churchward, The Signs and Symbols Of Primordial Man, p. 331, fig. 134, —A; Compton, By Study and Also By Faith, Vol. 1, chapter 24, The Handclasp and Embrace as Tokens of Recognition, pp. 636— 37, note 54, mentioning Frank Waters, The Book of the Hopi (New York: Viking Press, 1963), p. 252.
# . Nibley, Mormonism and Early Christianity, see the chapter on Early Christian Prayer Circles.
# . Joseph Campbell, Joseph Campbell, The Power of Myth, with Bill Moyers, color plate 4 between pp. 108 & 109. Krishna Dances with the Cowherdesses, India, 17th century. A couple consisting of a female and male, join with other couples in a circular dance during which they grasp each others’ wrists and hands in different ways.
# . Krishna Chaitanya, Arts Of India, (Hauz Khas, New Delhi: Shakti Malik, Abhinav Publications, first published in India, 1987), fig. 58. Ras Lila, Krishna’s dance with the maidens is similar to the Aztec circular one. In both of these, they raise their hands up and touch each others’ hands in these circles. In the middle of these circles are three figures too. Terracotta, Bengal, 18th century A.D. carving in stone. See also plate XXXIX. Kalamkari temple wall-hanging depicting Ras Lila. And the circular hand clasping dance.
# . 4 Nephi 1:20—49; Mormon 1:13—15; 18—19; 2:10; 4:14—15, 20—23; 5:5—24; Moroni 1:2—3; 9:7—26.
# .Warren & Ferguson, The Messiah in Ancient America, pp. 186—88.
# . Joseph Campbell, Historical Atlas of World Mythology, Vol. II, The Way of The Seeded Earth, Part 1, The Sacrifice, (New York, New York: Harper & Row, 1988), p. 50, fig. 93.
# . Jay A. Levenson, Circa 1492, Art in the Age of Exploration, (New Haven and London: Yale University Press; National Gallery of Art, Washington, 1991), pp. 502—505.
# . Morley, Brainerd, and Sharer, The Ancient Maya, p. 555.
# . Levenson, Circa 1492, p. 501. Fig. 4. The Founding of Tenochtitlan. The first two Aztec conquests. Colhuacan & Tenayucan burn and are broken as if undergoing a great calamity. Down below, the fire drill is also shooting forth flames. Plus, two warriors have what looks to be grasping hand symbols on their shields. In about the middle right area, a death head symbol is seen near a wounded foot that has an arrow over it, or thrust through it. From the Codex Mendoza, ms Arch. Seld. A.1. fol. 2r. The Bodleian Library, Oxford.
# . Levenson, Circa 1492, p. 502.
# . A. Kingsley Porter, Romanesque Sculpture Of The Pilgrimage Roads, (Boston: Marshall Jones Company, 1923), in 10 volumes, see vol. 3, fig. 233. Bitonto, (Bari), Cattedrale. Western portal, tympanum. Wrist grasping scene of Christ pulling a person out of Limbo. Christ in Limbo, 1200 A.D.; Vol. 4, fig. 397, fig. 400, vol. 5, fig. 608, baptismal scene, wrist grasp. Figures 611, 612, 614, vol. 6, fig. 640; Swarzenski, Monuments of Romanesque Art, pl. 66, fig. 151.
# . Stella Kramrisch, The Art Of India, Traditions Of Indian Sculpture Painting And Architecture, (Greenwich; Connecticut: Phaidon Publishers, Inc., New York Graphic Society, Distribution, first published in 1954, 2nd in 1955 & 3rd edition in 1965), see plate V. K#SYMBOL \f "Symbol"95gi#SYMBOL \f "Symbol"95#SYMBOL \f "Symbol"95. Ahmadnagar, Deccan; now Lallgarh Palace, Bikaner, R#SYMBOL \f "Symbol"95jasth#SYMBOL \f "Symbol"95n. About 1595. Showing a double hand and wrist grasp similar to early Christian ones.
# . Jay A. Levenson, Editor, Art in the Age of Exploration, Circa 1492, (New Haven and London: Yale University Press, CR 1991, National Gallery of Art, Washington), p. 167, figure 49. San Pablo de la Moraleja Master. Netherlandish or German, c. 1500. Mary examines and mourns over the dead body of her son. See also pp. 167—168, fig. 50, Diego de Siloe. Spanish , active 1517—1563. Man of Sorrows c. 1522, Christ’s displays the wounds in his body. The interesting thing about this particular work is the number of wounds visible. Rather than just the single wound in the middle of each hand, there are also nail mark wounds on each of his wrists too. Thus, like some of the depictions of Buddha, there are wound hole marks on his wrists and in the middle of his hands. These are the areas which are often depicted being grasp in works that show Christ’s ascension into heaven, the resurrection out of the underworld, limbo, hades, purgatory, and the harrowing of Hell. Plus, in marriage, baptism, and creation dramas. See: Thorpe, The Pilgrimage & Struggle of The Human Family In & Through The Different Realms of Existences, (Salt Lake City, Utah: R.H.& P.S., 1990, 1991, an unpublished research paper and manuscript at this time). See also: Thorpe, Jesus Christ’s “Everlasting Gospel” and Ancient “Patternism” (Salt Lake City, Utah: R.H. & P.S., 1990, an unpublished manuscript at this time). See also: Thomson, A History of Tapestry, p. 201; Folda, Crusader Manuscript Illumination at Saint-Jean d’Acre, 1275—1291, fig. 137; Manion & Vines, Medieval and Renaissance Illuminated Manuscripts, pp. 144 & 173, pl. 36; Swarzenski, Monuments of Romanesque Art, pl. 66, fig. 151, pl. 15, fig. 35; Weitzmann, Age of Spirituality, see detail of no. 438: left; Lowrie, Art in the early Church, pl. 100; Oakeshott, Classical Inspiration In Medieval Art, pl. 80; Volbach, Early Christian Art, pl. 93; Reader’s Digest, ABC’s Of The Bible, pp. 18, 139, 219, 220; Turner, The History of Hell, pp. 67, 72, 75, 87, 95, 96, 117, 130; Thorpe, Upon Them Hath The Light Shined; Kartsonis, Anastasis; Porter, Romanesque Sculpture On The Pilgrimage Roads, vol. 3, pl. 233, vol. 4, pl. 392, plates 395, 397, 398, 400, vol. 5, plates 608, 611, 612, 614, 615, vol. 6, plates 638, nail mark wounds in the middle of the hands. See also: Swarup, 5000 Years Of Arts And Crafts In India and Pakistan, plates v, fig. 4, pl. vi, pl. x, fig. 2, pl. xiv, fig. 3, pl. xvi, fig. 1, pl. xx, pl. lix, fig. 2; Sivaramamurti, Rishis In Indian Art And Literature, p. 50, fig. 28, see also fig. 103; Coomaraswamy, History Of Indian and Indonesian Art, pl. XLI, fig. 160, pl. LX, fig. 204, pl. LXXXVII, fig. 267, pl. LXXXVIII, fig. 269; Chaitanya, Arts Of India, figures 58, 75, 76, 98, 108, 109, & 110.
# . Mukerjee, The Culture And Art Of India, pp. 438—49, see also figures 12, 13, 29, 45. Showing single and sometimes double symbols in the middle of the palm area, and in other cases, both in the palm and on the wrist. The lotus, or flower symbol, plus some of these other ones, are likened unto the wounds of Christ (Campbell, Creative Mythology, pp. 413, 425, 427, 458—59). Which in other sources are seen in the middle of palms, and on the feet, are symbolic of “human perfection.” (Mukerjee, The Culture And Art Of India, p. 439, figures 12—13). In early Christianity, it is through the wounds of Christ that the human family’s sins are atoned, and in being raised up by hand and wrists grasps that center on these wounds, they are raised to human perfection. (See: Kartsonis, Anastasis, p. 72, etc.).
# . Shanti Swarup, 5000 Years Of Arts And Crafts In India And Pakistan, A Survey Of Sculpture, Architecture, Painting, Dance, Music, Handicrafts And Ritual Decorations From The Earliest Times To The Present Day, (India: D. B. Taraporevala Sons & Co., Private LTD; Treasure House of Books, 1968; Russi Jal Taraporevala, for D.B. Taraporevala Sons & Co., Bombay, and Printed by D.D. Karkaria, at Leaders Press Private Ltd., Mazagaon, Bombay-10), see plate vi “Sculptures from the Great Stupa of Sanchi.” Bottom row, on the left hand of a standing male figure, is what could be two hole marks, one in the middle of this hand, another near the knuckle area of the ring finger. Bottom center, on the left foot of the female figure sitting down, is a possible hole mark. A much clearer circular hole mark #SYMBOL \f "Wingdings"109 is seen on the left hand wrist of the lower right male figure. See also plate x, figure 2. “The Seven Buddhas. Fragment of a frieze, Mathura” Provincial Museum, Lucknow. On two raised right hands of two Buddhas are circular symbols ? in the middle of their hands. See also plate x, figure 1. Bacchanalian scene. Mathura (CR The Archaeological Survey of India). In or about the middle of the right hand of the left person holding the right arm of a female, is a possible circular hole mark. See also: plate xiv, figure 3, “Celestial Couples, Vaishnava Cave-temple No. 3, Badami” (CR, The Archaeollogical Survey of India). This couple are grasping each others’ right hands. One of the male’s fingers is resting in the hand of the female’s right hand, where these hole mark symbols are sometimes located. See also: plate xvi, figure 1. Marriage of Siva and Parvati (Kalyanasundarmurti), Cave No. 29, Ellora.” Here is a right hand marriage grasp which is often depicted also in early to later Christian art works of marriage. See also: plate xx, “Arjuna Winning His Bride.” Facade of Hoysalesvara temple, Halebid” (CR The Archaeological Survey of India). In the middle of some of the hands of some of the different figures presented, are possible hole mark wounds. And plate lix, figure 2. Krishna and the Gopis. Rajasthani painting 18th century. National Museum. New Delhi. In this garden(?) scene is a couple holding each others’ left hands. In the middle of the left hand of the male is a possible wound symbol.
# . The Book of Mormon, 3 Nephi 11:7—17; Levenson, Circa 1492, pp. 167--68.
# . Jerald and Sandra Tanner, The Salt Lake City Messenger, March 1987, & Sept. 1987, #64, p.24, etc. Oct. 1991. Anti-Mormon “Christian” publications.
# . Robert L. Wilken, The Christians As The Romans Saw Them, (New Haven and London: Yale University Press, 1984), pp. 17-22, 94-99 & 159; Stephen Benko, Pagan Criticism of Christianity during the First Two Centuries A.D., In Aufstieg und Niedergang der römishen Welt, edited by H. Temporini and W. Haase. (Berlin: 1980), vol. 23.2, pp. 1054—1118; Stephen Benko, Pagan Rome & The Early Christians, (Indiana University Press, 1984), pp. 54—-78; A. S. Garretson, Primitive Christianity and Early Criticisms, (Boston: Sherman, French & Company, 1912), pp.10-11, 58-60, 71—73; R. Joseph Hoffmann, Celsus On The True Doctrine, (Oxford University Press, 1987), pp. 17—22; Pellistrandi, Early Christian Civilization, pp. 180-199; The Ante-Nicene Fathers, vol. 4, pp. 585 & 591, Origen Against Celsus.
# . Old Testament: Genesis—2 Samuel (Religion 301), Student Manual, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, Church Educational System, 1980, 1981), p. 152; Exodus 28:30; Lev. 8:8; Numbers 27:21; Deut. 33:8; 1 Samuel 28:6; Ezra 2:63; Neh. 7:65.
# . E. De Pressense, D.D., The Early Years of Christianity, (New York: 1871), pp.14-19; Dr. Huge W. Nibley, Since Cumorah, (Salt Lake City, Utah: Deseret Book, 1967), p.99, & n.11, Clem. of Alex., Stromatum, I, i, in J.P. Migne, Patrologia Graeca, VIII, 704-5; D. E. Aune, Prophecy in Early Christianity & the Ancient Mediterranean World (Grand Rapids: Eerdmans, 1983); H.K. Stander, "Prophets in the Early Church," Ekklesiastikos Pharos [Greek] 66-67 (1984-1985): 113-122); Nibley, Temple & Cosmos, p.356; DaRell D. Thorpe, The Grand Pilgrimage: Footnoting in & “Out of the Best Books” [D&C 88:118], (Salt Lake City, Utah: Religious, Historical & Polemical Studies, 1992), vol. 1, part 1, based on Issues 1—4, revised April—August 1992, pp. 87— 90, article: When the Spiritual Gifts Began to Fade Out of The Early Church, 1991, & July 1992.
#
. A. Powell Davies, The First Christian, A Study of St. Paul and Christian Origins, (New York, New York: Mentor Books, 1959, CR Davies, 1957), pp. 91—95.
# . A. Powell Davies, The First Christian, A Study of St. Paul and Christian Origins, (New York, New York: Mentor Books, 1959, CR Davies, 1957), pp. 91—95.
# . A. Powell Davies, The First Christian, A Study of St. Paul and Christian Origins, (New York, New York: Mentor Books, 1959, CR Davies, 1957), pp. 91—95.
# . The Ante-Nicene Fathers, Vol.3, pp.157-8, chapter vii, Tertullian [A.D. 145-220], An Answer To The Jews; Tertullian, Adversus Judaeos, in vol.2 of Patrologiae Latina, 650; The Ante-Nicene Fathers, 4: 609, & 641, Origen Against Celsus.
# . Gordon C. Thomasson, Journal of Book of Mormon Studies, (Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1993), Volume 2, Number 1, Spring 1993, pp. 21— 38, paper entitled: Mosiah: The Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormon, by Gordon C. Thomasson, see pp. 27— 28, figures 1— 2.
# . Ibid., Thomasson, pp. 30— 31, fig. 5.
# . Ibid., Thomasson, p. 30, see figure 5. Caesar Augustus (Octavian), 12th century manuscript illustration.
# . Ibid., Thomasson, pp. 31— 32, see also note 15 on p. 32.
# . Reader’s Digest, ABC’s Of The Bible, p. 139, Byzantine fresco of the harrowing of hell. See also p. 219, Russian icon of Christ raising Adam and Eve to life. See also p. 266, Christ ascends up out of the grave with a banner—cross.
# . Metford, Dictionary of Christian Lore and Legend, p. 83, & 111; DaRell D. Thorpe, The Christ In Santa Unmasked, How Modern Traditions & Legends About Santa Can Be Traced Back to the Early Christian Doctrine That Christ Went to Other Nations Around the World, (Salt Lake City, Utah: Religious, Historical, & Polemical Studies, CR 1994, revised December 1995), pp. 25— 29.
# . Ibid.
# . Justino Fernandez, Arte Mexicano, De Sus Origenes a Nuestros Dias, (Av. República Argentina, 15; México, D. F.: Editorial Porrua, S.A., 1961), Segunda Edicion. Figures 88—89, Catedral y Sagrario. México; Torre, s. XVIII. Catedral. México.
# . Edmund Stillman, and the Editors of Life, Life, World Library, The Balkans, (New York: Time Incorporated, A Stonehenge Book, 1964), pp. 16—17, 19, and on p. 102 is a Church in the background with a cross mounted on an orb. See also p. 136.
# . JCJ Metford, Dictionary of Christian Lore and Legend, p. 186, see orb.
# . Metford, Dictionary Of Christian Lore and Legend, p. 41, see the orb with a cross above the high altar of St Peter’s Rome, the Baroque baldacchino, (Bernini, 1598— 1680). For one example in many. See also: Marcus von Wellnitz, article entitled The Catholic and Mormon Temple, published in BYU Studies, (Provo, Utah: Brigham Young University Press, 1981), volume 21, Winter 1981, Number, 1, pp. 3— 35. On p. 24, of this article, the orb, with a cross on top of it, is seen in the middle over the “Altar as the Throne of God with Canopy and Crown Fulda, Germany”. Half of a dome is above and over the orb too.
# . Fernandez, Arte Mexicano, fig. 119— San Francisco. Ornamentación, detalle. Acatepec. Two monks embracing on an orb.
# . Koch, The Book of Signs, p. 33.
# . André Grabar, Byzantine Painting, Historical and Critical Study by André Grabar, (New York: Skira/Rizzoli International Publications, Inc., 1979, first published in 1953, by Editions d’ Art Albert Skira, Geneva), pp. 126— 27, Christ as Pantocrator, 12th century mosaic in the Apse, Cathedral of Cefalù.
# . Thomasson, Journal Of Book of Mormon Studies, Vol. 2, #1, Spring 1993, p. 28.
# . Robert G. Calkins, Illuminated Books Of The Middle Ages, (Ithaca, New York: Cornell University Press, 1983), p. 128, pl. 60; pp. 180—181, pl. 97; p. 233, pl. 128.
# . André Grabar, Early Christian Art, From the Rise of Christianity to the Death of Theodosius, (New York: Odyssey Press. Published 1968 by arrangement with Editions Gallimard), p. 129.
# . Harold Osborne, The Oxford Companion To Art, (Oxford; New York: Oxford University Press, 1970), pp. 525—26, italics added.
# . Peter D. Roo, History of America Before Columbus, 1900, vol. 1, p. 205.
# . The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, Volume 4: German and Spanish Art to 1900, Edited by Dr. Horst Vey, and Dr. Xavier de Salas, (London, England: George Rainbird Ltd., Nuovo Istituto Italiano d’Arti Grafiche Bergamo 1994, CR Grolier Inc., 1965), pp. 169—70, 266, Alonso Cano, The Madonna of the Angels, Madrid, Prado, and also on p. 284, Alonso Cano, The Child Jesus of the Passion, Madrid, Cofradia de los Navarros.
# . Craig Harbison, The Last Judgment in Sixteenth Century Northern Europe: A Study of the Relation Between Art and the Reformation, (New York & London: Garland Publishing, Inc., 1976), p. 309, fig. 1, Vranche van der Stockt, Last Judgment, panel right wing of the Cambrai Altarpiece, c. 1455—60, Madird, Prado, invoice # 1891.
# . Harbison, The Last Judgment In Sixteenth Century Northern Europe, p. 315, fig. 7, Hieronymus Bosch, Last Judgement, c. 1550, or mid-16th century, Philadelphia, John G. Johnson Collection, inv. no. 386.
# . Ibid., Harbison, pp. 318—19, 390—91, 436—37.
# . A Garland Series, Outstanding Dissertations In The Fine Arts, Craig Harbison, The Last Judgment in Sixteenth Century Northern Europe: A Study of the Relation Between Art and the Reformation, (New York & London: Garland Publishing, Inc., 1976), p. 310, fig. 2, p. 315, fig. 7, p. 356, fig. 48, p. 359, fig. 51. Note how on p. 358, fig. 50, Christ is in the back ground in this series showing the seven works of Mercy. Thus, he is in the guise of a hungry person, and so on. See also pp. 382—83, figs. 71—72, p. 424, fig. 113, p. 425, fig. 115, p. 426, fig. 116, p. 427, p. 117. Some of the other items of interest in these art works, are the hand clasping angelic guides, angels clothing resurrected souls in robes. And, like in fig. 8, on p. 316, a religious leader with a glove on, and which has a symbol in the middle of it, is also clasping the wrist of a soul.
# . David Bland, A History Of Book Illustration, The Illuminated Manuscript and the Printed Book, (Berkeley and Los Angeles: University of California Press, 1969), p. 53, fig.28. The Stavelot Bible, Netherlands, A.D. 1097. Written by Goderamus and Ernestus. British Museum. Add. MS 28107. Showing Christ enthroned in a mandorla, and with the T symbol in the disk at his feet. In the four corners are the symbols for the four Evangelists. Christ holds in his hand a book. In the other hand is a + symbol.
# . The Pelican History Of Art, vol. 34, Nikolaus Pevsner, Editor, C.R. Dodwell, Painting In Europe 800 to 1200, (Harmondsworth, Middlesex; Baltimore, Md.; Ringwood, Victoria, Australia: Penguin Books Ltd., 1971), fig. 33, The hand of God clasps Christ’s right hand as he ascends into heaven. Metz School, from the Drogo Sacramentary, A.D. 826/55. Paris, Bibliothèque Nationale. See also fig. 34. Tour School, Christ in Majesty, sits enthroned in a oval shaped mandorla, and rest his feet on an orb. The four symbols of the Evangelists are there too. From the Stuttgart Gospels, A.D. 804/34. Stuttgart, Württembergische Landesbibliothek. See also: figures 177, 184, 190.
# . Mittelalter, Himmel Hölle Fegefeuer, pp. 23, 41, 79, 81, note the hand clasping guide bringing souls to Christ in Abb. 49. On the other side of Christ enthroned holding an orb, is Christ displaying his wounds as the Man of Sorrows. See also pp. 83, Thomas’ wrist is grasp by Christ’s right hand, as he helps him feel the wound in his side. They are behind the throne of God. See also pp. 103, 109, note Christ’s descent, and the wrist grasping in the one that shows Christ with up lifted hands as he displays his wounds. See also pp. 133, 160—61, 163, 191, 197, 203, showing Christ child & St. Christopher. And pp. 295—96, 297—98, 314, showing the descent into hell, and pp. 333, 340—41, 353—54, 365, 380—81. This is a good source that shows not only Christ enthroned over orbs, globes, and holding them, but also of Christ’s descent into hell. And of Mary being crowned, souls being rescued out of hell by hand clasping angelic guides. Plus other items of interest that offers sources for this study.
# . The Pelican History of Art, vol. 36, Editors, Nikolaus Pevsner and Judy Nairn. This volume is by Peter Lasko, 1972, Ars Sacra 800—1200,(Penguin Books), see figs. 11, 27—28, 34 (showing Christ being raised up into heaven by the hand of God who clasps his right hand). See also figs. 64, 76, 170—71, 219—20, 241, 284—86, showing numerous examples of Christ resting his feet on the world and beasts, symbolic of how he has conquered evil, and the world.
# . 1 Corinthians 15:24—28; Hebrews 2:8—10; Ephesians 1:22; Isaiah 66:1; Matthew 5:35; Acts 7:49; 1 Nephi 17:39; 2 Nephi 12:35; Doctrine and Covenants 38:17; Moses 6:44; Abraham 3:7; Lamentations 2:1.
# . James H. Marrow, (Introduction), Henri L. M. Defoer, Anne S. Korteweg, Wilhelmina C. M. Wüstefeld, (Catalogue), The Golden Age of Dutch Manuscript Painting, (New York: The Pierpont Morgan Library, 1990), p. 60, fig. 16; p. 230, fig. X 86a; p. 258, fig. XII 100.
# . Hood, Fra Angelico at San Marco, pp. 69-70, pl. 57. Master of the Dominican Effigies, Panel of the Dominican Effigies. Florence, Santa Maria Novella. (Some time after 1336 A.D., during the 14th century).
# . André Maurois, An Illustrated History of Germany, (London: The Bodley Head, 1965, 1966, English translation, translated from French by Stephen Hardman), pp. 174—75, traditional garments worn during consecrations and coronation ceremonies of Roman kings, handed down from earlier generations as relics used in these ceremonies.
# . Lilian M. C. Randall, Images In The Margins Of Gothic Manuscripts, (Berkeley and Los Angeles: University of California Press, 1966), fig. 273, LVII.
# . Randall, Medieval and Renaissance Manuscripts in the Walters Art Gallery, vol. 1, France, 875— 1420, pp. 242—43, & 294, Pl. VIII, Cat. 88, f. 3.
# . Hackwood, Christ Lore, p. 34.
# . Hood, Fra Angelico at San Marco, pp.97-99, pl.85, Fra Angelico, San Marco alterpiece. Florence, Museo di San Marco. The Christ-child sit on the knee of His Mother as they sit on a throne. In his left hand he holds an orb which has on it a map of the world. See also p.310, notes 1-4, & pp.332 & 335.
# . Christe, Velmans, Losowska and Recht, Art of the Christian World, A.D. 200-1500 (A Handbook of Styles and Forms), p.92, fig. 184, Majestas Domini. Metz Sacramentary, Palace School of Charles the Bald, c. 870, Bibliotheque Nat.
# . Peter Lasko, 1972, Nikolaus Pevsner and Judy Nairn, Editors, The Pelican History of Art, Ars Sacra 800—1200, (Harmondsworth, Middlesex; Baltimore, Md; Australia Ltd; Ringwood, Victoria, Australia, etc.: The Pelican History of Art series, Penguin Books, 1972), volume Ars Sacra 800—1200, by Peter Lasko, 1972, p. xi, plate 19. Equestrian figure of Charlemagne (?) from Metz, early ninth century. Bronze work, Paris, Louvre (Giraudon, Paris). King on a horse, holding a ball or an orb in his right hand. The horse is striding forward as if to suggest that the king is traveling throughout his kingdom, if not on a conquest to obtain more lands.
# . The Book of Mormon, 1 Nephi 16:10, 26—29; 18:12—14; 2 Nephi 5:12; Mosiah 1:16; Alma 37:38—45; Doctrine & Covenants 17:1.
# . Encyclopedia of World Art, (New York; Toronto; London: McGraw-Hill Book Company, Inc., 1958, 1960, and revised printing 1971), volume 3:601.
# . Baldwin Smith, The Dome, A Study I n The History of Ideas, (Princeton, New Jersey: Princeton University Press, 1950, 1978), pp. 81— 85, 90—94, figs. 8—23, 66—95, 118.
# . Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed, pp. 15—16, etc.
# . Potter, The Lost Years of Jesus Revealed, pp. 15—16, 120, etc.
# . Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed, pp. 15—16, 19, 23, 49—57, 86—101, 120, etc.; Potter, Did Jesus Write This Book?, (Greenwich, Conn.: A Fawcett Crest Book, Fawcett Publications, Inc., 1965, 1967), pp. 10, 16, 21— 36.
# . Potter, The Lost Years of Jesus Revealed, pp. 29—30.
# . Potter, The Lost Years of Jesus Revealed, pp. 30—31.
# . Potter, The Lost Years of Jesus Revealed, pp. 30—31, 91--92.
# . Potter, The Lost Years of Jesus Revealed, p. 16.
# . Potter, The Lost Years of Jesus Revealed, pp. 50—52.
# . Potter, The Lost Years of Jesus Revealed, pp. 50—52.
# . Lenet H. Read’s series of articles entitled: How the Bible Came to Be, published in The Ensign, during January 1982—September 1982, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, 1982), see The Ensign, February, 1982, pp. 36 & 37, see notes 2 & 5. A. A. MacIntosh, “From the Ancient Languages to the New Englsih Bible,” in The Making of the Old Testament, ed. Enid B. Mellor, (Cambridge: At the University Press, 1972), p. 148.
# . Dr. Charles Francis Potter, Did Jesus Write This Book? A Study of The Book of The Secrets of Enoch, (Greenwich, Conn.: A Fawcett Crest Book, Fawcett Publications, 1965, 1967), pp. 97—98.
# . Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed, From the Dead Sea Scrolls and the Nag-Hammadi discoveries, (Greenwich, Conn.: A Fawcett Gold Medal Book, Fawcett Publications, 1962, 1958), p. 85.
# . Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed, From the Dead Sea Scrolls and the Nag-Hammadi discoveries, (Greenwich, Conn.: A Fawcett Gold Medal Book, Fawcett Publications, 1962, 1958), p. 91.
# . Lenet H. Read’s series of articles entitled: How the Bible Came to Be, published in The Ensign, during January 1982—September 1982, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, 1982), see The Ensign, March 1982, p. 19. Read mentions some of the things that the Apostle Paul had to endure, among which was being imprisoned as long as two years.
#
. Clifford Davidson, Editor, The Iconography of Heaven, Early Drama, Art, and Music, Monograph Series, 21, (Kalamazoo, Michigan: Medieval Institute Publications, Western Michigan University, 1994), p. 11.
# . Dr. Charles F. Potter, Did Jesus Write This Book? A Study of The Book of The Secrets of Enoch, (Greemwhich, Conn.: A Fawcett Crest Book, Fawcett Publications, Inc., 1965, 1967), pp. 40—41.
# . Dr. Huge W. Nibley, The Message of the Joseph Smith Papyri, an Egyptian Endowment, (Salt Lake City, Utah: Deseret Book Company, 1975), explanation xxi.
# . Spencer W. Kimball (Of the Council of the Twelve Apostles), Ensign of the Church of Jesus Christ of Latter-day Saints, Report and Proceedings of the 143rd Semiannual General Conference. Address delivered at the Sunday afternoon session, October 7, 1973, entitled: The Rewards, The Blessings, The Promises, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, January 1974), pp. 14-15. Kimball quotes from a story written by Roy H. Stetler, publisher of a religious journal in the East. And then cites from: Doctrine and Covenants 45:51-52.
# . Ibid.
# . Reader’s Digest, ABC’s Of The Bible, Intriguing Questions and Answers About the Greatest Book Ever Written, Kaari Ward, and others, (Pleasantville, New York/ Montreal: The Reader’s Digest Association, Inc., 1991), p. 18, see the 15th century Dutch illustration of God creating Eve. See also: JCJ Metford, Dictionary of Christian Lore And Legend, (London: Thames and Hudson, 1983), p. 269, French Bible, A.D. 1585, showing the 5 days of creation; John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 110, Grotto Vaticane, Rome; Morey, 1935, Christian Art, p. 86; Lowrie, Art In the early Church, plate 100; Robert Huges, 1969, Heaven and Hell in Western Art, (New York, New York: Stein & Day, 1968), p. 76—77, Bas-relief by Wiligelmo, facade of Modena Cathedral, c. 1100, and Romanesque fresco c. 1125, from Chrch of the Holy Cross, Maderuelo, Spain. Prado, Madrid; Virginia Chieffo Raguin, Stained Glass In Thirteenth Century Burgundy, fig. 8, Auxerre 51:7— 12; George Robinson, The Florence Baptistery Doors, (New York: A Studio Book, The Viking Press, 1980), p. 197, & 222, Panel 1, Genesis: Ghiberti’s pp. 226—27.
# . Turner, The History of Hell, p.130.
# . Todd M. Compton cites a number of writers to show that the handclasp was part of the descent drama. "The salvific handclasp is nearly the trade-mark of the iconography of Christ's post-crucifixion descent in Hades." (P. Verdier, "Descent of Christ into Hell," New Catholic Encyclopedia, (New York: McGraw-Hill, 1967-79). 4:788-93, esp. 791, figs. 2-6.) Some writers have noted that there are a number of different types of hand grips too, for in some works, Christ grasps the wrist, while in others they are raised up with the "dextrarum iunctio." (Ibid., Verdier, 791, fig. 5, etc.) See: By Study and Also By Faith, (Provo and Salt Lake City Utah: F.A.R.M.S., & Deseret Book Company, 1990), 2 volumes, vol. 1, pp. 620-23, chapter 24, by Compton. See also: Lilian M.C. Randall, etc., Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. I, France, 875-1420, (London; and Baltimore: The Johns Hopkins University Press, with the W.A.G., 1989), pp.309-10, fig., 65, Cat. 32, f.25; fig. 59, Cat. 29, f. 33; Rene Huyghe, (General Editor), Art and Mankind, Larousse Encyclopedia of Bysantine and Medieval Art, (New York: Prometheus Press, 1958), p. 149, fig. 296.
# . Francis Huxley, The Dragon, Nature of Spirit, Spirit of Nature, (New York: Collier Books, A Division of Macmillan, CR 1979, Thames & Hudson Ltd., London), p. 37, showing a soul being rescued from the monstrous jaws of hell, French enamel plaque, 14th century A.D.; Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. 1, France, 875-1420, by Randall, etc., p. 294, pl. viii, Cat. 88, f. 3, and page 320, fig. 101, Cat. 49, f. 64.
# . Anthony S. Mercatante, The Facts On File Encyclopedia of World Mythology and Legend, (New York; Oxford: Facts on File, 1988), p. 12.
# . Deutche Spatgotische Malerei, 1430-1500, Alfred Stange, Karl Robert Langewiesche Nachfolger, 1965, see p.62; Andre Maurois, translated from the French by Stephen Hardman, An Illustrated History of Germany, (London, England: The Bodley Head, 1966, CR 1965 Librairie Hachette 1965), pp. 100—101; The Encyclopedia Of Visual Art, vol. 8, Michael Pacher c. 1435-98, altarpiece of The Fathers of the Church, A.D. 1483, Alte Pinakothek, Munich; Praeger Encyclopedia of Art, Praeger (New York; Washington; & London: 1971), Vol. 4, p. 1502.
# . Lowrie, Art In the early Church, pl. 100; Claude Schaffner, & others, (Collection directors), Gothic Painting I, (Geneva, Switzerland: Editions Rencontre Lausanne, 1965; English Edition, Editorial Service S.A. Geneva, 1968), p. 48. Master of Westphalia, 14th century, Christ in Purgatory, Wallraf-Richartz Museum, Cologne; Volbach, Early Christian Art, fig. 83, Venice, St. Mark’s, 5th century (?). Christ’s descent into limbo.
# . Eugene Seaich, Notes On Ancient Temple Worship, (Salt Lake City, Utah: an unpublished research paper, LDS Research Library, CR ?), pp. 3-4; Encyclopedia Of World Art, Vol. I, pl. 292; Thorpe, Upon Them Hath The Light Shined. Kelly, The Devil At Baptism.
# . Daniel C. Peterson and Stephen D. Ricks, Offenders For A Word, How Anti-Mormons Play Word Games to Attack the Latter-day Saints, (Salt Lake City, Utah: Aspen Books, 1992), pp. 110—16.
# . The Book of Art, 4: pp. 20 & 113; Thorpe, Upon Them Hath The Light Shined.
# .The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (London: George Rainbird Ltd.; Grolier Inc., 1965), volume 4, German And Spanish Art To 1900, edited by Dr. Horst Vey, and Dr. Xavier de Salas, pp. 20 and 113, St.Dorothy clasping the hand of the Christ child. Munich, Staal. Graphische Samm, A.D. 1410—25.
# . Colleen McDannell and Bernhard Lang, Heaven: A History, (New Haven and London: Yale University Press, 1988), p. 132, plate 22, Giovanni di Paolo, Paradise. A.D. 1445. Metropolitan Museum of Art New York. See the lower right hand corner. A hermit or monk is grasping the hand of a woman in the company of another woman who stands behind her. His thumb rest on the middle of her left hand palm.
# .The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (London: George Rainbird Ltd.; Grolier Inc., 1965), volume 4, German And Spanish Art To 1900, edited by Dr. Horst Vey, and Dr. Xavier de Salas, pp. 20 and 113, St.Dorothy clasping the hand of the Christ child. Munich, Staal. Graphische Samm, A.D. 1410—25.
# . Stephen Ernest Benko, Ph. D., Pagan Rome And The Early Christians, (Bloomington: Indiana University Press, 1984), p. 60.
# . Benko, Pagan Rome And The Early Christians, p. 65; Compton, in By Study And Also By Faith, vol. 1, p. 635, note 48, and p. 633, note 23.
# . Hackwood, Christ Lore, p. 5; Benko, Pagan Rome And The Early Christians, pp. 126--27.
# . John P. Lundy, Monumental Christianity, Or The Art and Symbolism of the Primitive Church, (New York: J W Bouton 707 Broadway, 1882), p. 27.
# . Christopher Brooke, The Monastic World 1000—1300, (London, England: Paul Elek Ltd., 1974), p. 63, fig. 91.
# . Dom Pieter Batselier, O.S.B., Saint Benedict: Father of Western Civilization, (New York, New York: Publishers of Fine Art Books, 1981, CR by Mercatorfonds Antwerp), pp. 48— 49.
# . Ohler, The Medieval Traveller, pp. 82, 84, 85, & 89.
#
. Cyril of Jerusalem, A.D. 386, “O strange and inconceivable thing! We did not really die, we were not really buried, we were not really crucified and raised again; but our imitation was but a figure, while our salvation is in reality... and all these things have been vouchsafed to us, that we, by imitation communicating in His sufferings, might gain salvation in reality.... Christ received the nails in His undefiled hands and feet, and endured anguish; while to me without suffering or toil, by the fellowship of His pain He vouchsafes salvation.” (A Library Of Fathers of the Holy Catholic Church, (London: John Henry Parker; J. G. F. Rivington, MDCCCXXXIX), Vol. II; pp. 264-65, The Catechetical Lectures of S. Cyril, Archbishop of Jerusalem, A.D. 386, Lecture XX, On the Mysteries, II, On the Rites of Baptism, verse 5).
According to The Acts of John, John learned in secret different symbolical types of Christ’s suffering: “Now what these are, I secretly show you; for I know that you will understand. You must know me, then, as the torment of the logos, the piercing of the logos, the blood of the logos, the wounding of the logos, the fastening of the logos, the death of the logos.... The first then that you must know is the logos, then you shall know the Lord; and thirdly the man, and what he has suffered. [Thus] ...the Lord had performed everything as a symbol and a dispensation for the conversion and salvation of man.” (The Other Bible, Edited by Willis Barnstone, (San Francisco: Harper and Row, 1984), pp. 419-20, Revelation of the Mystery of the Cross, from (Christian Apocrypha) The Acts of John; See also: John P. Lundy, Monumental Christianity, pp. 26-27).
Hackwood tells us that early Christian symbolism was “secretly fostered by the horrors of the persecutions through which the early Church of Christ had to pass. Symbols were invented and used as secret signs by which the Christian brethren could recognize each other. In addition to visible signs & symbols, it may be taken that the early Christians were driven to the use of watchwords also.” (Christ Lore, p.5, see also: H. Spencer Lewis, F. R. C., Ph.D., The Secret Doctrines of Jesus, (San Jose California: Rosicrucian Library, 1937 & 1965 by Supreme Grand Lodge of A.M.O.R.C), Vol.4 pp. 23, 25-9, 84 & 146).
# . Valentin Denis, Professeur à #SYMBOL \f "Symbol"95 Université de Louvain, L’ Art D’ Occident, Des Catacombes A La Fin Du Xve Siècle, (Editions Meddens, 1965), see: II—Fra Angelico, Giovanni de Fiesole, La Vierge à l’ Enfant avec les saints Jean-Baptiste, Dominique, Francois et Paul (Parme, Galerie Nationale). See the monks clasping each others’ hand in the lower portions of this work.
# . Pamela B. DeVinne, (Coordinating Editor, with other Editors), Webster’s Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications Inc., 1990), p. 929, see: kiss of peace. (Italics added).
# . Thomas Armitage, 1887, A History Of the Baptists, pp. 258-9, #4; Gertrud Schiller, Iconography of Christian Art, Vol. I, pp. 345-46, fig.346; Christian-Art, Vol.1, #5, p.204-5, Aug. 1907.
A work which shows the ascension out of the grave, or the resurrection, shows Christ with a banner in his right hand while he holds the hands of a naked soul to lift them up out of the under-world below his tomb. By the tomb, a number of guards lay fast asleep. And so it seems that the artist decided to depict the later moments of the descent drama, or the moment when Christ is almost out of the grave and is ascending up out of the under-world. Another work shows the harrowing of hell taking place in the background, for Christ clasps a hold of Adam's wrist to raise him up. Others follow close behind Adam as being next in line to be rescued from hell. Another portion shows Christ coming out of the tomb during the ressurection. (De Noord-Nederlandsche Schilderkunst Door G. J. Hoogewerff, 'S-Gravenhage, Martinus Nijhoff, 1936, pp.179, Afb. 76. De Passie uit O. L. Vr. Munster te Roermond (rechter helft). Rijksmuseum, Amsterdam. See also: page 187, Afb. 80. Beweening en Verrijzenis Christi. Onderdeel der Passie uit Roermond; see also p.527, Afb. 292. Meester van den Lantaarn. De Opstanding van Christus. Rijks-museum te Amsterdam. See also: Himmel Holle Fegefeuer, op. cit., Abb. 6, p. 355, Kat. 143).
# . Cohen, Metamorphosis Of A Death Symbol, pp. 104-119, figs. 46, & 47-50, on p. 115 is says that one of the symbols for the future resurrection, as it was depicted on some funerary monuments, is "the hand of God." See also: Robert G. Calkins, 1979, Monuments of Medieval Art, (New York: E. D. Dutton), pp. 84-5; J. Hubert, J. Porcher, & W.F. Volbach, L' Europe Des Invasions, (Gallimard, 1967), p. 72, fig. 84; Andre Grabar, translated by Stuart Gilbert & James Emmons, Early Christian Art, (New York: Odyssey Press),p. 27, fig. 25, p. 101, fig. 97, p. 142, fig. 146, p. 137, fig. 140; Betty Willsher & Doreen Hunter, 1978, Stones, (New York: Taplinger Pub., Co., 1979), pp. 14-15, & 53; Duval & Rigby, Early American Gravestone Art In Photographs, pp. 124-25; Lindley, Of Graves And Epitaphs, grave marker of Withington, Gloucestershire shows a hand extended to clasp the hand of a soul who is ascending to heaven. Arte Paleocristiano, pp. 146-151, fig. 88, an orant—or person with up-raised hands in prayer, receives the hand of God; A Lithuanian Cemetery, p.65, fig. 15, shows clasped hands under the cross on a tomb stone.
# .Himmel Holle Fegefeuer, Das Jenseits im Mittelalter, 1994, Schweizerisches Landesmuseum, Zurich, Wilhelm Fink Verlag, Munchen, pp. 23-5, 51, 65, 79, 133, 155, 159-63, 191, 197, & 398, Abbs. 11, 13, 30, 39, 47, 90, 103, 107-112, 117, & 144. On p.109, Abb. 79. Christ grasps the wrist of Adam to rescue him and others who come out of the door way of the prison house. A demon is crushed under the broken doors. See also kat. 18, on p. 191, & Kats. 82-3, p.272, kats. 92-3, p.284, kats. 94-7, pp. 286-305, kats. 98-106, p.341, kat. 131, p.398; Charles W. Eliot, LL.D.,(Editor), The Harvard Classics, The Pilgrim's Progress, by John Bunyan, Vol. 15, (New York: P. F. Collier & Son Corp., 1910, 1938, & 56th printing 1965), pp. 3-319; Frederick Hartt, Art, (New York: Harry N. Abrams, 1976), volume, II, pl.21, among other things depicted, an angel clasps the hand of a soul ascending out of the fires of hell. See also: Emile Male, 1986, Religious Art In France, The Late Middle Ages, (Princeton University Press, Bollingen Series), p. 354, fig. 224, soul of a dead man is carried to heaven by an angel. See also pp. 410-11, figs. 255-6, & fig. 261, and p. 436, fig. 273, Angel and one of the Elect. Rouen (Seine-Maritime), Church of St. Maclou. West facade, central portal, voussure, "showing an angelic guide clasping, with the left hand, the right hand of a crowned elect.” See also p. 437, fig. 274. See also: Graig Harbison, A Garland Series, Outstanding Dissertations In The Fine Arts, The Last Judgment in Sixteenth Century Northern Europe: A Study of the Relation Between Art and the Reformation, (New York & London: Garland Pub., Inc., 1976), p.316, #8, Martin Schaffner, The Blessed, a fragment of the last Judgment, (Pfullendorf Altar), panel, c. 1500. In this work, the crowned Peter (?) has a glove that has a symbol in the middle of the wrist area. He holds the wrist of a naked soul who is on the right hand path leading to paradise. On p. 357, #49, another work of The Last Judgment, etc., 1490-1500 A.D., shows, among other things, Peter guiding the souls by the hand towards the doors of paradise. See also p. 383, #72, Jan Provost, 1506, Douai, Museum, showing the last Judgment in which an angel grasps the hand of a person about to ascend up. On p. 425, #115. Jacob van den Coornhuuze, Last Judgment, 1576-1578, shows an angel clothing a soul in an ascension robe, while in the background souls are passing through the door way to paradise. See also: Ernest Lotthe, La Pensee Chretienne Dans la Peinture Flamande Et Hollandaise, de Van Eyck (1432 - 1669), Le Christ Et La Vierge Marie, II, Pub., S. I. L. I. C., 1947, fig. CCXVI, Roger Van Der Weyden, (686), Le Jugement dernier, Hospice de Beaune. Showing, among other things, an angelic holding the hands of a soul as souls are guided towards the door way to paradise. See also fig. CCXVII. -b. (688), Bosch. The angelic guides help the blessed as they ascend up through a tunnel towards paradise. On p. 309, fig. CCXIX, Hans Memling. (693), the naked souls ascend up stairs towards Peter who greets by grasping their hands as they ascend towards the doors to paradise. See also: Charles De Tolnay, Hieronymus Bosch, (Holle Verlag, 1965), pp. 109-115; Joseph Gantner & Marcel Pobe, 1956, Romanesque Art In France, (Thames and Hudson), pl. 135, & p. 64; Hughes, 1968, Heaven and Hell In Western Art, p. 188-190; Richard Marks and Nigel Morgan, 1981, The Golden Age of English Manuscript Painting (1200-1500), (New York: George Braziller Inc.), fig. III, Portrait of William de Brailes, Cambridge, Fitzwilliam Museum, MS. 330. Detail from a single leaf of the Last Judgment, p.9. Another source says that one of the angels who protects and guides soul into heaven is Michael the Archangel, for "He receives the souls of the saints, and leads them into the Paradise of bliss." (The Golden Legend of Jacobus de Voragine, p. 578). A depiction of the harrowing of Hell shows Christ delivering the souls out of the jaws of hell, while an angel behind him thrusts a demon with a lace. (Francis Wormald, The Winchester Psalter, (New York: Graphic Soc., LTD, Harvey Miller & Medcalf 1973), fig. 27.
See also: Bainton, The Horizon History of Christianity, pp. 214-15; Joseph Gantner and Marcel Pobe, 1956, Romanesque Art In France, pl. 135, and p. 64; Alice K. Turner, 1993, The History of Hell, (New York; San Diego; London: Harcourt Brace & Company), pp. 87-88.
# . Rutherford H. Platt, Jr., and J. Alden Brett, (Editors), The Forgotten Books of Eden,(U.S.A.: Alpha House, 1927), The First Book of Adam and Eve; Anna D. Kartsonis, Anastasis, The Making of An Image; Clifton Harry, The Bible In Art, (Garden City, New York: 1936); Roland H. Bainton, 1974, Behold the Christ, p.171, fig.195; Marcelle Auclair & others, Christ's Image, p.129; Edgar Waterman Anthony, Romanesque Frescoes, (Princeton: Princeton University Press, 1951), #40; Michael Batterberry, 1961— 1964, 1968, Art of the Early Renaissance, plate 130, pp.120-121; Ignazio Mancini, O.F.M., Archaeological Discoveries, Relative to the Judaeo-Christians, Historical Survey, (Jerusalem: The Studium Biblicum Franciscanum, Collection minor, #10, 1970), pp.165-170, & fig.39, on p.166, Adam under Calvary in a medieval miniature of Valenciennes, from LTS 1965, page 278; Hackwood, Christ Lore, p.117, people washing in the blood of Christ. From an old Florentine tract in defense of Savonarola.
See also: Reader’s Digest, ABC’s of the Bible, Intriguing Questions And Answers About the Greatest Book Ever Written, (Pleasantville, New York/Montreal: The Reader’s Digest Association, Inc., 1991), editor: Kaari Ward, and others, p. 18, 15th century Dutch illustration, shows God taking Eve by her hand as he pulls her out of Adam’s side. The same type lifting and pulling is seen in depictions that show Christ’s raising Adam and Eve, and others out of limbo, hades, and Purgatory. See: Claude Schaffner, and others, Gothic Painting I, (A.S. Geneva: Editions Recontre Lausanne, 1965, English edition, 1968), p. 48, Master of Westphalia 14th century, Christ in Purgatory; Walter Lowrie, Art In The Early Church, (New York, New York: Pantheon Books, 1947), pp. 184-87, plate 100, a & b; Early Christian Art, The Late Roman and Byzantine Empires from the 3rd century to the 7th century, see figure 83, Venice, St. Mark’s 5th century (?). The stigmata symbol, or the wounds of Christ, is seen in the middle of that same hand that is doing the lifting, and in the middle of his other hand that is holding the cross-banner. See: Richard H. Randall Jr., & texts by a number of others, The Masterpieces of Ivory, From the Walters Art Gallery, p. 187, figure 46, the Harrowing of Hell, from the Biblia Pauperum, woodcut, Flemish or German, A. D. 1430 or later. See also: Richard Lewis and Susan I. Lewis, The Power of Art, p. 246, fig. 11-37, and page 247, fig. 11-38; Morey, Christian Art, (New York and Toronto: Longmans, Green Company, 1935), 86, The Harrowing of Hell: mosaic of about the 1100 A.D., in Saint Mark’s Venice (Page 31), showing the stigmata in middle of Christ’s hand as he raises Adam out of his grave. Robert Hughes, 1968, Heaven and Hell In Western Art, (New York, New York: Stein and Day/Publishers), p. 76, Romanesque fresco, c. 1125, from the Church of the Holy Cross, Maderuelo, Spain. Prado, Madrid. Creation drama of Christ holding, with his left hand, the left wrist of Adam as if he is thrusting Adam’s hand into his side to show him another area where his body will be wounded when he is crucified.
See also: La Resurrection du Christ, dans L'Art Chretien Du IIe Au AIIe Siecle, Quarante - Huit Planches Hors - Texte, by Jeanne Villette, (Paris: Henri Laurens, Editeur, 1957), pl. XLII, Decente aux Enfers. Colonne du Ciborium de Saint-Marc a Venise (cl. Osvaldo Bohm). Christ's descent into limbo. See also plates XLIV-XLVIII; Swarzenski, Monuments of Romanesque Art, pl. 15, fig. 35, & pl. 66, fig. 151; David M. Robb, 1973, Art of The Illuminated Manuscript, (Cranbury, New Jersey: A.S. Barnes & Company), pp. 200-201, fig. 135; Oakeshott, Classical Inspiration In Medieval Art, pl. 80; Christe, etc., Art of the Christian World A.D. 200-1500, p. 60, fig. 68, p. 95, fig. 195, p. 365, fig. 504, & p. 372, fig. 542.
# . Roger S. Wieck, Time Sanctified, The Book of Hours in Medieval Art and Life, (New York: George Braziller, Inc., in association with The Walters Art Gallery, Baltimore), p. 146, pl. 38. Funeral Mass with Souls Released from Purgatory, (Office of the Dead), France, Anger?, 1460s, by the Coetivy Master (Henri de Vulcop?) Walters 274, fol. 118; Cat. 42). An angel lifts a soul up by the hand to release the soul from purgatory. While this is taking place in the after-life realm, in the physical life-realm, the mass for the dead is being performed by a priest in behalf of this soul, and others about to be released from purgatory in the same way.
# . Chandler Rathfon Post, A History of Spanish Painting, vol. IV— Part I, The Hispano-Flemish Style in North— Western Spain, (Cambridge, Massachusetts: Harvard University Press, 1933, reprinted in New York: Kraus Reprint Company, 1970), pp. 304, 306, fig. 115. Christ as the Man of Sorrows, displaying his wounds with upraised hands, with two angels, one on each side. Art work now in the Museum of the Colegiata at Covarrubias. School of Burgos. See also pp. 306— 307, fig. 116; Post, (1950), Vol. 10, The Early Renaissance in Andalusia, p.290, fig. 110. Andalusian School, 16th depiction of Christ delaying his wounds during the Mass of St. Gregory. Cathedral, Malaga; Post, (1935), vol. 6, Part 2, The Valencian School in The Late Middle Ages and Early Renaissance, pp. 362, fig. 150; pp. 392, 394, fig. 164; pp. 412, 415, fig. 174; pp. 422— 23, fig. 179; p. 449—50, fig. 190. Showing Christ visit with his Mother after the ascension out of the underworld. Saint Christopher bearing the Christ-child. The Descent into hell, etc. See also: Metford, Dictionary of Christian Lore and Legend, pp. 166— 67, Man of sorrows.
# . David: "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterwards receive me to glory” (Psalm 73:23-24, italics added). Kartsonis, Anastasis; Oakeshott, Classical Inspiration In Medieval Art, pl.80; Swarzenski, Monuments of Romanesque Art, pl.15, fig.34 & 35, & pl.66, fig.151; Anthony, Romanesque Frescoes, #40; Ezra 9:8; Sheldon Cheney, 1968, Sculpture of the World, p.305; Paul Thoby, Le Crucifix, pl. 26 & 27.
In depictions of Christ's ascension into heaven, some artists depict the point in the journey were Christ is reaching up towards the hand of the Father, while the hand of the Father is extending down from above. The rest of the Father's body is hid from our view. (Williamson, The Medieval Treasury, pp. 116-7; Beckwith, Ivory Carvings in Early Medieval England, #33. Gothische Malerei, p.173-4, fig.158; Bianca Kuhnel, 1987, From the Earthly to the Heavenly Jerusalem, fig.87).
While other artists depicted the part where Christ is just about to clasps a hold of the Father's right hand. (Rhodes, Art Treasures Of Europe, p.284, & 360, fig.294; The Lost Books of the Bible, the depiction in between p.240 & 241; Cheney, Sculpture of the World, p.305; Thoby, Le Crucifix, pl.27).
While others depict the moment when Christ hand is held in different ways by the Father. (Zarnecki, Art Of The Medieval World, p.135. fig.132; Oakeshott, Classical Inspiration In Medieval Art, pl.80; Volbach, Early Christian Art, pl.93; Robb, The Art of the Illuminated Manuscript, pp. 200-201, fig.135.
Others at the point where Christ is being pulled up, or "raised up," by the Father into heaven. Thus, Christ's hands are almost covered, & we don't see the Father's hand any more. (The New Catholic Encyclopedia, Vol. I, p.933, fig.2).
Others depict the moment when Christ has almost entered heaven, for his upper part of his body is in heaven, while his legs extend down. Others at the point at which Christ's entrances is almost complete, except for his feet. Others at the point in which Christ has completely entered, leaving only foot prints where he once stood. (Otto Pacht, The Rise Of Pictorial Narrative In Twelfth-Century England, (Oxford: The Clarendon Press, 1962), pl.1, #1. "Enoch's translation. Caedmon MS., Oxford". See Plate VIII, 26.The Ascension. Missal, Rouen; 28. "Christ disappearing at Emmaus St. Albans Psalter, Hildesheim." See also: Margaret M. Manion and Vera F. Vines, 1984, Medieval And Renaissance Illuminated Manuscripts In Australian Collections, (London & New York: Thames & Hudson, Melbourne), p.67, pl.15, Ascension. No. 19, f. Ir.; J. Boudet, (Editor), Jerusalem A History, (New York: G.P. Putnam's Sons, 1967), Paul Hamlyn, p.172. The Ascension (Memling, right panel, Louvre, Paris).
See also: Kurt Weitzmann, The Place of Book Illumination in Byzantine Art, pp. 40-41, fig.33-4; Gilles Quispel, 1979, The Secret Book of Revelation, p.48, Revelation 4:1; Antion Bon, 1972, The Ancient Civilizations of Byzantium, p.114, etc.
Some art works also depict Christ at the door, or gait way, raising up different ones who have made it up to the top of the ladder, by holding their hand. Thus, Christ is there to greets them in this way as they enter heaven. The ladder also represents the struggles towards moral perfection. (John Rupert, 1954, The Illustration of the Heavenly Ladder of John Climacus, (Princeton University Press), figures 108-120, 265, 269, 273, 274-77, 281, 293, 296-7; Olga Popva, Russian Illuminated Manuscripts, #42, see also explanation to #42; The World Of Giotto, c. 1267-1337, (New York: Sarel Eimerl & Editors of Time-Life Bks.1967), p.190-91, Andrea da Firenze, The Way of Truth, 1366-1368; Bainton, 1964, The Horizon History of Christianity, pp. 214-15; John Harthan, 1977, The Book of Hours; Gantner & Pobe, Romanesque Art In France, p.64, pl.135; Richard Marks & Nigel Morgan, 1981, The Golden Age Of English Manuscript Painting (1200-1500), (New York: George Braziller Inc.), figure III; O. Popova, Les Miniatures Russes Du XIe Au XVe Siecle; O. Popova, Russian Miniatures of The 11th to the 15th Centuries, pp.86 & 89, fig.49.
# . New International Illustrated Encyclopedia Of Art, Vol. 5, pp. 982-3, The Coronation of the Virgin, (1454), altarpiece; hospice of Villeneuve-les-Avignon, Avignon, France; Hartt, Art, (New York: Harry N. Abrams, 1976), Vol. II, pl. 21.
# . The Ante-Nicene Fathers, vol. 4, p. 178, The Octavius of Minucius Felix, chapter 10, citing from the early 3rd century critic, Cæcilius, about the early Christian’s god being a wanderer.
# . In another work, A.D. 1312-1321, Christ, with wounds in his hands and feet, embraces Mary. See: Prague, Allantleld and Schram Montclair, Great Centers of Art, (Leipzig, London: George Prior, CR 1979, Edition), p. 246, fig. 173, “Christ’s Mystic Embrace with Mary. From Passional of Abbess Kunhuta. Prague. 1314-1321." Collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George’s in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V.
# . Miklós Boskovits, The Thyseen—Bornemisza Collection, Early Italian painting 1290—1470, (London: Sotheby’s Publications, 1990), pp. 34—35, Mary Enthroned, pp. 36—37, 56—57, Christ child on St. Christopher. See also pp. 96— 97, Mary crowned. Pages 114—19, and 138—39, fig. 22, Christ’s hands are being clasped and examined up close, if not undergoing the kiss of peace, as his body is being taken down from the cross. See also pp. 140—41, Christ’s hands are clasped during the descent from cross. And pp. 158— 59, the Coronation of Mary.
#
. Encyclopedia of World Art, (McGraw-Hill, 1959), Vol. I, pl. 292.
# . Hartt, 1979, Art, pp. 325— 27.
# . Lilian M. C. Randall, Medieval and Renaissance Manucripts in the Walters Art Gallery, (Baltimore and London: The Johns Hopkins University Press in Association with the Walters Art Gallery, 1989), vol. I, France, 875—1420, p.292, Pl. vid, Cat. 78, f. 101v. Showing Mary doing the hand clasp, or what looks like the kiss of peace on the nail mark wound of Christ hand, as they take his body down from the cross.
# . Werner R. Deusch, Deutsche Malerei, Des Dreizehnten Und Vierzehnten, Jahrhunderts, Die Frühzeit der Tafelmalerei, (Berlin, Germany: Genius Verlag, 1940), figure 76, Meister Bertram Von Minden, Kreuzabnahme vom Passionsalter. Hannover, Landesmuseum. In this version of the descent from the cross, Mary clasps the right hand of Christ, and examines the nail mark wound in that hand, and give it the kiss of peace. Her right hand is on his fingers, while her left is grasping his wrist.
# . Ibid.
# . J. E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (The Modern Language Association of America, 1932), pp. 949 ff. See also Miss King, article in the Art Bulletin, XVI (1934), 298; Post, A History Of Spanish Painting, Vol. VI, Part II, p.394, fig. 164, & pp.392, 412, 414-15, fig. 174, & pp. 448-9, fig. 190; Early Christian Art, fig. 83; Lowrie, Art in the Early Church, pl.100; & Gothic Painting I, p. 48; Post, A History Of Spanish Painting, Vol. XI, pp.172-3, fig. 64; Vol. X, pp.122-3, fig. 40.
# . Hackwood, Christ Lore, p. 171.
# . Ernest Alfred Thompson Wallis Budge, M.A., LITT.D., Miscellaneous Coptic Texts, In The Dialect of Upper Egypt, (Amen Corner, London: The British Museum, Longmans & Co.; Asher & Co., and Humphrev Milford, Oxford University Press, 1915), pp. 643--45, Translation of The Coptic Texts, (British Museum, MS. Oriental, No. 6784), Discourse On Mary Theotokos By Cyril, Archbishop of Jerusalem.
# . Clara Erskine Clement, 1871 & 1881, A Handbook of Legendary And Mythological Art, (Boston and New York: Houghton Mifflin Company, The Riverside Press Cambridge), pp. 197-98, see also pp. 199-209, on the death and assumption of the Virgin Mary.
# . Ibid.
# . Hart, Art, Vol. 1, p. 327, fig. 410, Benedetto Antelami (c. 1150- 1230 A.D.), Descent from the Cross, Relief, 1178, Cathedral of Parma, Italy; Franz Unterkircher, A Treasury of Illuminated Manuscripts, pl. II, pp. 54-5, & 58, lower portion, Antiphonary of St. Peter's Salzburg, c. 1160, p. 630; W.G. Thomson, A History of Tapestry (From the Earliest Times until the Present Day), 3rd Ed., with revisions edited by F.P. & E.S. Thomson, (EP Pub. Lim. First edition 1906, this one, 1973), see p. 237. This version of the descent from the cross is after Salviati. Florence; Great Centers of Art, Prague, Allantleld and Schram Montclair, (Leipzig, London: George Prior, 1970), p. 246, fig. 173, the risen Lord's embrace with Mary, from the Passional of Abbess Kunhuta. Prague. 1314-1321. See also p. 81, from a collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George's in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V; See also: Brian De Breffny and George Mott, The Churches and Abbeys of Ireland, (New York: W. W. Norton, & Co., CR 1976 Thames and Hudson LTD., London), p. 87, tomb-niche at Strade, Co. Mayo. About the 13th-14th centuries A.D. In the north wall of the Dominican friary a tomb has an engraving of four people on it. One is of Christ with both hands raised up as he displays his wounds.
For additional depictions of the risen Lord displaying his wounds, while making different types of gestures, etc., see: Martin Davies, The Early Italian Schools, Before 1400, (National Gallery Catalogues), revised by Dillian Gordan, (London: CR by the National Gallery 1988), see pl. 52, Master of the Blessed Clare, Vision of the Blessed Clare of Rimini (No. 6503); Albert C. Barnes & Violette De Mazia, The French Primitives And Their Forms (From their Origin to the End of the 15th Century), (Merion, PA., USA: Barnes Foundation Press, 1931), p. 271; Gothic and Renaissance Art in Nuremberg 1300-1550 by the Metropolitan Museum of Art, (New York & Germanisches Nationalmuseum, Nuremberg, CR 1986, Philippe de Montebello, Director), p. 151, fig. 28, Master of the Bamberg Altarpiece, showing Christ as the man of sorrows, has his left hand raised, while his right arm is down and is extended out, he is being embraced by the Virgin Mary. See also: John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 81, Verrocchio: Christ displays his wounds, see also detail in fig. 57, San Michele, Florence; Otto Pacht, Book Illumination In The Middle Ages, pp. 34-35, figs. 32-33; Roger Hinks, Carolingian Art (A study of early Medieval painting and sculpture in Western Europe), (Ann Arbor Paperbacks 1962, The University of Michigan Press), p. 167, fig. a & b. XVI; Peter Brown, Society And The Holy In Late Antiquity, (Berkeley and Los Angeles: University of California Press, 1982, p. 258, & note 30, 10th century depiction of gestures made during the mass. See also: G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce, (Bulletin de correspondance hellenique XXXIV (1910): 96-109; The Lost Books of the Bible and the Forgotten Books of Eden, pp. 86-88.
In the Discourses of the Apostles, Jesus went down into the underworld to speak with Abraham, Isaac, and Jacob and the other old times fathers and declared to them how that they might be raised up by his right hand. He said: "with my right hand I gave them the baptism of life and release and forgiveness of all evil, even as I do to you here and to all who believe on me from this time on." (Dr. Huge Nibley, Mormonism and Early Christianity, note 119; Schmidt, Gesprache Jesu, 315; cf. 317-18; John 3:22-26; 4:1).
# . William H. Forsyth, The Entombment of Christ, French Sculptures of the Fifteenth and Sixteenth Centuries, (Cambridge, Massachusetts: The Metropolitan Museum of Art, 1970), figs. 72, 77, 169, 174, (202 looks like the kiss of peace).
# . Lilian M. C. Randall, Medieval and Renaissance Manuscripts in the Walters Art Gallery, (Baltimore and London: The John Hopkins University Press in Association with the Walters Art Gallery, 1989), volume I, France, 875—1420. Assisted by Judith Oliver, Christopher Clarkson, Jeanne Krochalis, and Jennifer Morrish, p. 292, Pl. Vid, Cat. 78, f. 101V. Mary clasps the hand of Christ as his body is taken down from the cross. “Christ bent over backwards, supported by man on ladder, Virgin kissing Christ’s right hand.” (See pp. 210—211). Wesbster’s Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications, 1990), p. 929, see kiss of peace.
# . Bernard S. Myers, Editor, McGraww—Hill, Dictionary Of Art, Volume 2, Cezanne— Greco— Roman Style, (New York; Toronto; London; Sydney; Johannesburg: McGraw—Hill Book Company, 1969), p. 511, see Giotto Di Bondone. See also: Luisa Marcucci and Emma Micheletti, A History of European Painting, Medieval Painting, (New York: The Viking Press, A Studio Book, 1960; original titled: La Pittura In Europa, CR Fabbristampa, Milan), p. 141.
# . H. W. Janson, Joseph Kerman, A History Of Art & Music, (New York: Harry N. Abrams, Inc.), p. 76, colorplate 10. Bohemian Master depicting the death of Mary. Christ appears as a crowned King, and holds Mary’s soul in his hand. The Apostles are also gathered around to be there too. Dated A.D. 1350— 60, Museum of Fine Arts, Boston. See also p. 95, fig. 118, showing the Christ child with St. Dorothy.
# . Dr. Donald E. Strong, and others, The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (Grolier Inc., 1965), vol. 1, Origins Of Western Art, pp. 133, fig. C, pp. 138—39, figs. A—C.
# . Ernest Alfred Thompson Wallis Budge, M.A., LITT.D., Miscellaneous Coptic Texts, In The Dialect of Upper Egypt, (Amen Corner, London: The British Museum, Longmans & Co.; Asher & Co., and Humphrev Milford, Oxford University Press, 1915), pp. 719--24, Translation of The Coptic Texts, (British Museum, MS. Oriental, No. 6782), Discourse Of Saint Cyril, Archbishop of Rakote, On The Virgin Mary.
# . Budge, Miscellaneous Coptic Texts, pp. 643--51, Translation of The Coptic Texts, (British Museum, MS. Oriental, No. 6784), Discourse On Mary Theotokos By Cyril, Archbishop of Jerusalem; pp. 717--24, Discourse of Saint Cyril .
#
. Hackwood, Christ Lore, pp. 30—31, 36—39.
# . Juliana and Dumitru Dancu, Romanian Folk Painting on Glass, (Bucharest: Meridiane Publishing House, 1979), translated into English by Andreea Gheorghitoiu, see 123, Dormition of the Virgin. Laz Pavel Zamfir 1897. Jianu Collection (Museum of Oltenia, Craiova. Jesus is “holding the kneeling Virgin by the hand” as she ascends into heaven.
# . Henri Ghéon, The Madonna In Art, (Paris, France: Éditions—Pierre Tisné, 1947), pp. 29, 80, 120, 123—25, 132—34, 137, 140, 144, 146—47.
# . DaRell D. Thorpe, Jesus Christ’s “Everlasting Gospel” and Ancient “Patternism” 1990; Thorpe, The Pilgrimages and Struggles of the Human Family in and through the Different Realms of Existences, 1991—92; Thorpe, The Pre-existence: Our Pre-earth Life in a Family In Heaven, 1993, 1995; Thorpe, Upon Them Hath the Light Shined, 1993—94; Thorpe, The Garments Of The First And Second Adam: [The Symbolical Meanings Of Garments In Early to Later Christendom, Oct. 1993; Thorpe, The Mystery Behind The Mysteries, Ritualistic Realm Pilgrims In Early to Later Christian Mysteries; Kelly, The Devil At Baptism; Lundy, Monumental Christianity; Adam, Baptism For the Dead, 1977; Kartsonis, The Anastasis; Nibley, Mormonism and Early Christianity, 1987; Das Jenseits im Millelalter, Himmel Hölle Fegefeuer, 1994; Swarsenski, Monuments of Romanesque Art, 1954 & 1967; Nibley, Temple and Cosmos; Ostler, Clothed Upon: A Unique Aspect of Christian Antiquity, 1982, BYU Studies, vol. 22, Winter 1982, #1, pp. 31—45; Compton, The Handclasp and Embrace as Tokens of Recognition, chapter 24 in By Study and Also By Faith, vol. 1. R. G. Hammerton-Kelly, Pre-existence Wisdom & The Son of Man, 1973.
# . Clement, A Handbook Of Legendary And Mythological Art, pp.200—09.
# . Werner R. Deusch, Deutsche Malerei, Des Funfzehnten Jahrhunderts, Die Malerei Der Spatgotik, (Berlin, Germany: Kurt Wolff Verlag, 1936), pl. 81, Johann Koerbecke, Himmelfahrt Mariae. 1457 Lugano, Sammlung Baron Thyssen-Bornemisza.
# . JCJ Metford, Dictionary of Christian Lore and Legend, (London: Thames and Hudson, 1983), p. 73.
# . Colleen McDannell and Bernhard Lang, Heaven: A History, (New Haven and London: Yale University Press, 1988), pp. 160—61, plate 30, & pp. 162— 65; Meisterwerke der Gemälde—Galerie, Hamburger Kunsthalle, (Herausgegeben von Alfred Hentzen unter Mitarbeit von Gerhard Gerkens, Hans Werner Grohn, Hanna Hohl, Michael Schwarz, Wolf Stubbe und Georg Syamken, 1969), fig. 16, Mary crowned & enthroned with Christ. Figure 38, Mary about to be crowned.
# . McDannell and Lang, Heaven: A History, p. 105, plate 9, p. 164, & plate 32.
# . Ibid., McDannell and Lang, Heaven: A History, pp. 136—37, & 140—41.
# . Ibid., McDannell and Lang, Heaven: A History, pp. 160, 163, & 165.
# . Vincent Cronin, Mary Portrayed, (London, England: Darton, Longman & Todd, 1968), pp.3, 16-17, fig.6, p.20-1, fig.8, pp.24-5, fig. 10, p.28, fig. 13, pp.31-2, 34-5, 38, figs. 20-1, pp.44, 53-5, fig.28, pp.88-9, fig. 47, pp.92-4, 99, 116-7, fig. 65, pp.128-9, fig.83, & p.156; Janson, History of Art, pp.178, fig. 289, p.252, fig. 402, p. 262, figs. 414-15, p.268, figs. 426-7, pp. 270-1, fig.431, fig. 463, pp.324-5, fig. 495-6, & p.380, fig.562; Hennessy, Fra Angelico, p. 173, fig. X, p.200, figs. XXXIX & XL., p.203, fig. XLVII; Ruda, Fra Filippo Lippi, pp.56-7, pl.22, p.66, pl.28, pp.84, 87, pl.44, pp.90-1, pl.47, pp.136-153, plates 76-83, pp.297-9, plates 169 & 171, p.368, plate 200, etc.; Burns, Western Civilizations, vol. 1, page in between pp. 224-5, Sienese Madonna and Child, Byzantine School, 13th century A.D. (National Gallery; Mary crowned, 14th c., ivory from Louvre, Paris. Mary as the "Queen of Heaven"; Clark, Civilisation, vii, #9 in color & 47 in black and white, pp.68-71. Mary is being crowned queen during an after-life realm coronation ceremony taking place in heaven. See also: Martin, Textiles in Daily Life in the Middle Ages, pp.20-1, fig. 7, The Coronation of the Virgin. Embroidery. Italy, Florence, 1st half of the 15th century, CMA 53. 129 (cat. no. 5), And fig.8, Lorenzo Monaco, Italian, 1370/71-1425. Panel, 1414. Galleria degli Uffizi, Florence; Hollister, 1968, Medieval Europe, A Short History, pp. 334-336. Another Altarpiece, from the Dominican convent of San Vincenzo di Annalena, The Virgin and Child enthroned. The coronation. "CA. 1430-1440"; Giulio Carlo Argan, Fra Angelico, Biographical and Critical Study (The World Pub., Co.), p.61-62, The Coronation, Louvre, Paris. ENTHRONED, 1437, CONVENT OF SAN MARCO, FLORENCE, see also pp. 90—91. A number of art works during 13th— 17th centuries show Mary crowned. The dates to some of these are A.D. 1249, 1320-30, 1430s, & 1616, while others shows her as if she is one of the members of the Godhead, as she is under going the coronation ceremony in heaven. One dates back to A.D. 1453-4, another to A.D. 1516. (Hartt, Art, vol. II, pl.21, Renaissance. Enguerrand Quarton. Coronation of the Virgin. Panel Painting, Musee de l'Hospice, Villeneuve-les-Avigon, France; Bernard S. Myers, (General editor), Art Treasures in Germany, Monuments, Masterpieces, Commissions of Collections, (New York; and London: Terwin Copplestone, and Hamlyn Pub. Group Limited, 1970), p. 55, fig.73, pp.56-7, fig.76, p.69, fig.96, p.70, fig.99, p.89, fig.126, & p.94, fig.135; Clark, Civilisation, pp.156-7, #22, Holbein, Madonna of Bugomaster Meyer. Mary crowned. Another depiction, 1st half of the 16th c. shows Mary & Christ enthroned; Treasures From The Kremlin, p.32, pl.5, & p.140. In 1560s, from the chapel of the Assembly of the Virgin in the Cathedral of the Annunciation, Moscow Russia. The Virgin and Child in the circles of glory, the lower portion shows groups of people, some of which depict monks praising the Virgin. And pp.33-36, & 140, #7. The Synaxis, or Assembly, of the Virgin. Inv. no. 5062, Provenance: Side chapel of the Assembly of the Virgin in the Cathedral of the Annunciation, Moscow Kremlin, Moscow School, 1560s. Crowned and enthroned along side Christ. And pp.58 & 157, pl.22, Gold reliquary diptych, front, inside, reverse. A gift from Czar Fedor Ivanovich to Czaritsa Irina. Accessioned from the Monastery of the Ascension, Moscow Kremlin, in 1918 (Inv. no. 15400). Moscow, Kremlin workshop, A.D. 1589; McDannell and Lang, Heaven: A History, pp.136, 161, pl.30, dated 1575 A.D., Antonino Polti, O.P., Della felicita suprema del cielo (Perugia: Rastelli, 1575). Another depicts "the Virgin Enthroned with the Child" A.D. 1589.
# . Ibid., see also: Dr. Huge Nibley, Mormonism and Early Christianity, (Salt Lake City, & Provo, Utah: Foundation for Ancient Research and Mormon Studies, and Deseret Book Company, 1987), see chapter 3, Early Christian Prayer Circles. Mary is often part of this ritual, and plays an important part in it.
# . Ibid.
# . Carol Zaleski, Otherworld Journeys, Accounts Of Near-Death Experience In Medieval And Modern Times, (New York; Oxford: Oxford University Press, 1987), pp. 17—18.
# . Himmel Holle Fegefeuer, Das Jenseits im Mittelalter, 1994, Schweizerisches Landesmuseum, Zurich, Wilhelm Fink Verlag, Munchen; Thorpe, Jesus Christ’s “Everlasting Gospel” and Ancient “Patternism”, (Salt Lake City, Utah: Religious, Historical and Polemical Studies, 1990, an unpublished research paper at this time). See also: Thorpe, Upon Them Hath The Light Shined. See also: J.E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (Publications of the Modern Language Association of America, XLVII, 1932), pp. 949 ff. See also Miss King's article in the Art Bulletin, XVI (1934), 298; Chandler Rathfon Post, A History Of Spanish Painting, vol. VI, Part II, p.394, fig. 164, & pp.392, 412, 414-15, fig. 174, & pp. 448-9, fig. 190; Hart, Art, vol. 1, p. 327, fig. 410, Benedetto Antelami (A.D. 1150—1230); Brian De Breffny and George Mott, The Churches and Abbeys of Ireland, (New York: W. W. Norton, & Company, 1976, Thames and Hudson LTD., London), p. 87, tomb-niche at Strade, Co. Mayo. About the 13th—14th centuries A.D. In the north wall of the Dominican friary a tomb has an engraving of 4 people on it. One is of Christ with both hands raised up as he displays his wounds. See also: Martin Davies, revised by Dillian Gordan, The Early Italian Schools (Before 1400), (National Gallery Catalogues), (London: National Gallery, 1988), pl. 52, Master of the Blessed Clare, Vision of the Blessed Clare of Rimini (No. 6503); Albert C. Barnes & Violette De Mazia, The French Primitives And Their Forms (From their Origin to the End of the 15th Century), (Merion, P.A., U.S.A.: Barnes Foundation Press, 1931), p. 271; Gothic and Renaissance Art in Nuremberg 1300-1550 by the Metropolitan Museum of Art, N.Y., & Germanisches Nationalmuseum, Nuremberg, CR 1986 Philippe de Montebello, Director, see p. 151, fig. 28, Master of the Bamberg Altarpiece, showing Christ as the man of sorrows, has his left hand raised, while his right arm is down and is extended out, he is being embraced by the Virgin Mary. See also: John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 81, Verrocchio: Christ displays his wounds, see also detail in fig. 57, San Michele, Florence. See also: Otto Pacht, Book Illumination In The Middle Ages, pp. 34-5, figs. 32-33; Roger Hinks, Carolingian Art, A study of early Medieval painting and sculpture in Western Europe, (Ann Arbor Paperbacks 1962, The University of Michigan Press), p. 167, fig. a & b. XVI, Ivory panels with liturgical scenes, for a 10th century depiction of the celebration of the mass which depicts a number of people around the altar making different gestures, some of which are the same, if not similar to the gestures of Christ when he displays his wounds during post-resurrection visitations. The sign of the cross was also said to be a "sacramental gesture" plus a rites of passage gesture, which traditions say, Adam use to pass by the angel who guarded to gaits to paradise, after He and a host of others had been rescued by Christ out of hell. Christ is said to have showed them these rites of passage hand clasp, and the sign of the cross for this very reason. (Peter Brown, Society And The Holy In Late Antiquity, (Berkeley and Los Angeles, California: University of California Press, 1982), p. 258, & note 30, see G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce. Bulletin de correspondance hellenique XXXIV (1910): 96-109. See also: The Lost Books of the Bible and the Forgotten Books of Eden, pp. 86-88; Luke 24:13-53; Acts 1:3; Hackwood, Christ Lore, p. 172.
The 4th century Christian Father S. Cyril of Jerusalem talked about the ritualistic types of Christ's suffering which the Christians passed through while going through the Christian mysteries: "we did not really die, we were not really buried, we were not really crucified and raised again; but our imitation was but in a figure, while our salvation is in reality. Christ was actually crucified, and actually buried, and truly rose again; and all these things have been vouchsafed to us, that we, by imitation communicating in His sufferings, might gain salvation in reality. . . .Christ received the nails in His undefiled hand and feet, and endured anguish; while to me without suffering or toll, by fellowship of His pain He vouchsafes salvation." (Library of Fathers, (Oxford, London: John Henry Parker, MDCCCXXXIX), vol. II, pp. 260-66, Lecture XIX-XX, Cyril on the Mysteries); Lundy, Monumental Christianity, 1882, pp. 264-5, note 1 Lib. v. c. 31, iii c. 20, of Har.
# . Juliana and Dumitru Dancu, 1979, Romanian Folk Painting on Glass, 123.
# . Rev. Alexander Hislop, The Two Babylons, or The Papal Worship Proved To Be The Worship of Nimrod And His Wife, (Neptune, New Jersey: Loizeaux Brothers, 2nd English edition, 1959, first edition, 1916), pp. 74, 83, 266—67; Ralph Woodrow, Babylon Mystery Religion, Ancient And Modern, (Riverside, California: Ralph Woodrow Evangelistic Associations, Inc., 1966, 9th printing April 1975), pp. 21—29; Maria-Gabriele Wosien, 1974, Sacred Dance, Encounter with the Gods, (New York, New York: Thames and Hudson, 1986), pp. 26—29; Juliana and Dumitru Dancu, (Translated into English by Andreea Gheorghitoiu), Romanian Folk Painting on Glass, (Bucharest: Meridiane Publishing House, 1979), 123, Dormition of the Virgin, Laz Pavel Zamfir 1897, Jianu Collection, Museum of Oltenia, Craiova. Above the scene which shows different saints gathered around Mary’s body at the moment of her death, is Mary’s soul being welcomed into heaven by Christ. Mary is grasping the middle of Christ’s hand with her hands. According to other art works, Christ then will conduct her through the rest of the heavenly mysteries in which she will be crowned, enthroned, glorified, and deified.
# . Bernard S. Myers, Editor, McGraw—Hill Dictionary of Art, (New York; Toronto; London; Sydney; Johannaesburg: McGraw—Hill Book Company, 1969), p. 269.
# . Das Jenseits im Mittelalter, Himmel Hölle Fegefeuer, page 79, Abb. 47. Jüngstes Gericht, Huth-Psalter, nach 1280. London, British Library, Add. 38116, fol. 13. - Eine der frühesten bildlichen Umsetzungen der <
# . Himmel Hölle Fegefeuer, page 81, Abb 49. “Interzession, Glasfenster, 1. Hälfte 14. Jahrhundert. Freiburg i.Br., Münster, nördliches Seitenschiff, zweites Fenster von Westen.”
# . Matthew 27:52-53; Acts 1:3, Dr. Huge Nibley, Since Cumorah, The Book of Mormon In the Modern World, (Salt Lake City, Utah: Deseret Book Company, 1967), pp. 96-126.
# . Dr. Huge W. Nibley, Christ Among The Ruins, in The Ensign, July 1983, vol. 13, #7, p. 17.
# . Nibley, Christ Among The Ruins, (Ensign, July 1983, vol. 13, #7, pp. 16—19).
# . Jay A. Levenson, Editor, Art in the Age of Exploration, Circa 1492, pp. 167—68, see 50: Diego de Siloe, Spanish, active 1517—1563, Man of Sorrows, A.D. 1522.
# . Propyläen Kunstgeschichte, In Achtzehn Bänden, Band 3, (Berlin: Propyläen Verlag Berlin), Byzanz Und Der Christliche Osten, Von Wolfgang Fritz Volbach Und Jacqueline Lafontaine-Dosogne, (Berlin: Propyläen Verlag Berlin, MCMLXVIII, 1968), see plate 15. Anastasis, Mosaik, Kloster Lukas, Phokis, Katholikon, 1. Dritt#SYMBOL \f "Symbol"95l#SYMBOL \f "Symbol"162des11. Jhs.
# . Leonard W. Cowie, The March of the Cross, (New York; Toronto; London: McGraw—Hill Book Co., Inc., 1962), p. 196—97, pl. XXVII, The Crucifixion, by Pietro Annigoni, born in Milan in 1910, painted in 1958, for the church of Castagno di Andrea, a village near Florence. There may be earlier works that show, like this one, the nails driven through Christ’s wrists.
# . Jeanne Villette, La R#SYMBOL \f "Symbol"95surrection Du Christ, Dans L´ Art Chr#SYMBOL \f "Symbol"95tien Du IIe Au VIIe Si#SYMBOL \f "Symbol"95cle, (Paris, France: Henri Laurens, #SYMBOL \f "Symbol"95diteur, 1957), pl. XLIII, Descente aux Enfers. Colonne du Ciborium de Saint-Marc à Venise (cl. Osvaldo B#SYMBOL \f "Symbol"95bm); see also plates XLV, XLVII, and others.
# . Lowrie, Art in the early Church, pl. 100; Gothic Painting I, p. 48; etc.
# . Eine Bayerische Malerschule Des XI. Und XII. Jahrhunderts, Von, E.F. feln. See: Taf. 60: 164, Munchen: Staatsbibl., Clm. 2939. See also: Antione Bon, The Ancient Civilizations of Byzantium, (1972), p. 114, fig. 71; Olga Popova, Russian Illuminated Manuscripts, (Lenengrad, Russia: Aurora Art Publishing, 1984; first published in the USA by Thames and Hudson), translated by Kathleen Cook, Vladmir Ivano and Lenina Sorokina, see fig. 42.
# . W. F. Volbach, Early Christian Art, (New York: Harry A. Abrams), fig. 93; Walter Oakeshott, Classical Inspiration In Medieval Art, (New York, New York: Frederick A. Praeger, Inc., 1959), pl. 80.
# . Hanns Swarzenski, Monuments of Romanesque Art, (Chicago: The University of Chicago, 1954, & 2nd edition 1967), plate 66, fig. 151, Christ ascension, Anglo-Saxon, late 10th century A.D.
# . A Library Of Fathers Of The Holy Catholic Church, (Oxford, London: John Henry Parker; J. G. F. Rivington, MDCCCXXXIX), vol. 2, pp. 264—65, The Catechetical Lectures of S. Cyril of S. Cyril, Archbishop of Jerusalem, Lecture XX, On the Mysteries, II, On the Rites of Baptism, verse 5; Dr. Huge W. Nibley, Mormonism & Early Christianity, notes : 3 : 8, see: Cyril of Jerusalem, Catechesis XX, Mystagogica II, de Baptismi Caeremoniis (Catechetical Lecture on the Rites of Baptism), in PG 33:1081; also in Nibley’s, The Message of the Joseph Smith Papyri (Salt Lake City: Deseret, 1976), p. 282.
# . Ibid.
# . Willis Barnstone, Editor, The Other Bible, (San Francisco, California: Harper and Row, 1984), Christian Apocrypha, Revelation of the Mystery of the Cross, The Acts of John, pp. 419—20.
# . Early Italian Art, (Boston: University Prints), Series B, see B 357, The Incredulity of Thomas, Academy, Venice, Cima da Conegliano. A.D. 1459— 1517, Venetian School. Christ clasps Thomas’ wrist as he feels side wound with his finger. Another saint is present witnessing this event. On the glove of his left hand is a symbol in the middle of it.
# . Fernandez, Arte Mexicano, fig. 144—López de Arteaga, Santo Tomás, s. XVII. México. MNAP. Christ grasps, with his right hand, the right wrist of saint Thomas, and thus helps him feel the wound in his side.
#
. Hackwood, Christ Lore, p. 172; Age of Chivalry, Art in Plantagenet England 1200--1400, edited by Jonathan Alexander and Paul Binski, (Weidenfeld and Nicolson, London: Royal Academy of Arts, London, 1987), page 306, fig. 255, Christ guides souls out of the jaws of hell over the broken doors by grasping the wrist of the first to be rescued. The ascension into heaven is also seen here too, in this case the artists decided to show the moment in the motion at the point in which the legs of Christ have not yet entered into heaven with the rest of the upper half of Christ.
# . Alfred Stange, German Painting, XIV--XVI Centuries, (New York; Paris and London: The Hyperion Press), p. 92, Master Of the St. Bartholomew's Altar, St. Thomas Altar. Central Panel. 1501, Cologne, Wallraf-Richartz-Museum.
# . Himmel Hölle Fegefeuer, page 83, “Abb. 52. Konrad Witz (zugeschrieben) Fürbittbild, um 1450. Gemälde auf Holz, H: 135, B: 165 cm. Kunstmuseum Basel.”
# . The World's Great Religions, 1957, p.287.
# . Caroline Walker Bynum, Jesus as Mother, Studies in the Spirituality of the Hign Middle Ages, (Berkeley; Los Angeles; London: University of California Press, 1982), pp. 119— 20.
# . Ibid., Bynum, Jesus as Mother, p.120.
# . Tristram Potter Coffin, The Book of Christmas Folklore, 1973, (New York: A Continuum Book, The Seabury Press), p. 66.
# . John McManners, Editor, The Oxford Illustrated History of Christianity, (New York: Oxford University Press, 1990), p.504.
# . Henry Bettenson, The Early Christian Fathers, A Selection from the writings of the Fathers from St. Clement of Rome to St. Athanasius, (London; New York; Toronto: Geoffrey Cumberlege, Oxford University Press, 1956), pp. 196—97, see also note 1 on p. 196.
# . Right Rev. Charles Joseph Hefele, D.D., Late Bishop of Rottenburg, Formerly Professor of Theology in the University of Tübingen, A History of the Councils of the Church, From the Original Documents, (T. & T. Clark, 38 George Street: Edinburgh, 1895; translated from the German by William R. Clark, M.A., HON. LL.D., D.C.L., F.R.S.C., Professor of Philosophy in Trinity College, Toronto; HON. Professor in Hobart College, Geneva, New York. Reprinted in New York, New York: AMS Press Inc., 1972), vol. 4, pp. 233—234, A.D. 451 to A.D. 680.
# . Clifford Davidson, Editor, The Iconography of Heaven, Early Drama, Art, and Music, Monograph Series, 21, (Kalamazoo, Michigan: Medieval Institute Publications, Western Michigan University, 1994), p. 10.
# . Horton and Marie-Hélène Davies, Holy Days and Holidays, The Medieval Pilgrimage of Compostela, (London and Toronto: Associated University Press, Lewisburg Bucknell University Press, 1982), pp. 24—25, 43, notes 28, 29, 33 & 34; L. F. Salzman, English Life in the Middle Ages (London: Oxford University Press, 1926), p. 274; G. Gaillard, M. -M. S. Gauthier, L. Balsan, and A. Surchamp, Rouergue roman, (Yonne: Zodiaque, 1963), pp. 135—44, plates 38—68, and 2 in color. See also: Louis Balsan, Conques et son trésor (Rodez: Editions de la cité, 1956); L. Grodecki, F. Mütherich, J. Taleron, and F. Wormald, Le siècle de l’an mille (Paris: Gallimard, 1973), p. 283.
# . Anthony S. Mercatante, The Facts On File Encyclopedia of World Mythology & Legend, (New York, Oxford: Facts On File, 1988), p.11.
# . Jennifer O'Reilly, A Garland Series, Outstanding Theses In The Fine Arts From British Universities, Studies in the Iconography of the Virtues and Vices in the Middle Ages, (New York, London: Garland Publishing, Inc.,1988; Thesis submitted to the Un. of Nottingham for the degree of Doctor of Philosophy, Oct. 1972), pp. 331 & 338-9.
# . Jennifer O'Reilly, A Garland Series, Outstanding Theses In The Fine Arts From British Universities, Studies in the Iconography of the Virtues and Vices in the Middle Ages, (New York, London: Garland Publishing, Inc.,1988; Thesis submitted to the Un. of Nottingham for the degree of Doctor of Philosophy, Oct. 1972), pp. 338 — 39.
# . Terence Goldsmith, Jacqueline Ridley, John Clark, and others, Christmas Around the World, A Celebration, (New York: Sterling Publishing Co.; New Orchard Editions Ltd., Robert Rogers House, 1985; Blandford Press Ltd, 1978), pp. 86 & 87.
# . Ignazio Mancini, O.F.M., Archaeological Discoveries, Relative to the Judaeo-Christians, (Jerusalem, Israel: Studium Biblicum Franciscanum, Fran. Print. Press, 1970), pp. 165—70.
# . Jennifer O'Reilly, Oct. 1972, A Garland Series, Outstanding Theses In The Fine Arts From British Universities, Studies in the Iconography of the Virtues and Vices in the Middle Ages, (New York & London: Garland Pub., Inc., 1988, Thesis submitted to the Un. of Nottingham for the degree of Doctor of Philosophy, Oct. 1972), pp.226-7, & 234.
# . Jennifer O'Reilly, Oct. 1972, A Garland Series, Outstanding Theses In The Fine Arts From British Universities, Studies in the Iconography of the Virtues and Vices in the Middle Ages, (New York & London: Garland Pub., Inc., 1988, Thesis submitted to the Un. of Nottingham for the degree of Doctor of Philosophy, Oct. 1972), pp. 240—43, figures 18a and 18b. F.186v of the Bible Moralisée, c. 1240, showing God or the pre-existing Christ, grasping the wrist of Eve to raise her out of Adam’s side. Inasmuch as this is also under the crucifixion scene, it is also a type of the hand and wrist grasping that takes place during the harrowing of hell, where Christ raises Adam and Eve out of their graves or out of hades, limbo, & purgatory, etc., with different types of hand and wrist grasps.
# . DaRell D. Thorpe, Upon Them Hath The Light Shined, (Salt Lake City, Utah: Religious, Historical & Polemical Studies, 1994, revised 1999 & 2000).
# . Jennifer O'Reilly, A Garland Series, Outstanding Theses In The Fine Arts From British Universities, Studies in the Iconography of the Virtues and Vices in the Middle Ages, (New York, London: Garland Publishing, Inc.,1988; Thesis submitted to the Un. of Nottingham for the degree of Doctor of Philosophy, Oct. 1972), pp. 350—427.
# . Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed, From the Dead Sea Scrolls and the Nag-Hammadi discoveries, (Greenwich, Conn,: A Fawcett Gold Medal Book, Fawcett Publications, Inc., 1958, 1962), pp. 35—36.
# . Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927),The First Book of Adam and Eve, p.34.
# . Jeffrey Burton Russell, The Prince of Darkness, (Ithaca, New York: Cornell University Press, 1988), p.122.
# . Dr. Huge Nibley tells us that R. Akiba, cited by S. A. Horodezky. See: Nibley, What is a Temple, (IDE-T), The Idea of a Temple in History, (Provo, Utah: F.A.R.M.S.), from: The Millennial Star 120 (Aug. 1958), pp.228-237, see pages 234, & 249, foot notes 52, & 56. R. Akiba, cited by S. A. Horodezky, in Monatsschr.f. Gesch. u. Wins. des Judentums LXXII. 505.
#
. Michel Pierre, Morgan -- Antoine Sabbagh, The Human Story, Europe In The Middle Ages, (Englewood Cliffs, New Jersey: Sliver Burdett Press, 1988), p. 34, originally published in 1986 by Casterman, under the title: L' Histoire des Hommes: L' Europe du Moyen Age.
# . The Nicene & Post-Nicene Fathers, vol. 8, p.3, vol.10, pp.321-3, vol.5, pp.522-4; Roger Adam, 1977, Baptism for the Dead, pp.57-61; Library of the Fathers, vol.2, pp.267—69; McDannell & Lang, Heaven: A History, p.137, 140-1, pl.26, & p.134; The Ante-Nicene Fathers, vol. 4, pp.546-7 & 550-1; Brigham Young University Studies, vol.22, Winter 1982, #1, pp.31-45, Blake Ostler, Clothed Upon: A Unique Aspect of Christian Antiquity.
# . Richard Cavendish, Man Myth & Magic, vol. 9, p. 2479; Cottie Anthur Burland, Beyond Science, (Grosset & Dunlap, 1972), pp. 120—21; Eric Maple, Witchcraft, (London: Octopus Books, 1973), p. 101; Stolen Lightning.
# . Anna D. Kartsonis, Anastasis, The Making of An Image, (Princeton: Princeton University Press, 1986), p.72, etc.
# . Ignazio Mancini, O.F.M., Archaeological Discoveries, Relative to the Judaeo-Christians, (Jerusalem: Studium Biblicum Franciscanum, Fran. Print. Press Jer. 1970), p.165-170.
# . Albert E. Bailey, The Gospel In Art, (Boston & Chicago: Pilgrim Press, 1916), pp.382-385.
# . The Ante-Nicene Fathers, vol. 1, pp.17—19, 1st Epistle of Clement to the Corinthians, chapters xlv—liv.
# . Arthur Lyons, Satan Wants You, The Cult Of Devil Worship In America, (New York; London; Tokyo: The Mysterious Press, 1988), pp. 44—61.
# . The Ante-Nicene Fathers, vol.2, pp. 9—13, 18—19, 36—37, & 44—55; The Pastor, Book 1, Visions 1—3, & 4; Book 3, Similitude 5, chap. 5—7; Sim. 6, chapter 1—4; Sim. 9, chapters 3—33; Sim. 10, chap. 1—4.
# . Isaiah 1:15-19; 22:21-25, 64:4-8; Revelations 3:5, 11-22, 6:9-11, 7:9-17, 19:7-9; The Ante-Nicene Father, vol. 2, pp.18-19, 28, 36, (note 10), 48-50, & 53-5.
# . Curtis Vaughan, Th. D., The New Testament from 26 Translations, (Grand Rapids, Michigan: Zondervan Publishing House, Michigan, 1967), p.1231.
# . R. Mcl. Wilson, B.D., Ph.D., The Gospel Of Philip, pp.87-91; The Ante-Nicene Fathers, vol.2, pp.165-169, 215-219, 230-1, 253-254, 263, 265-6, 453-4, & 582-3, etc.
# . The Ante-Nicene Fathers, vol. 2, p.231, Clement of Alexandria, A.D. 153—193—217, The Instructor, Book 1, chapter 9.
# . The Ante-Nicene Fathers, vol. 2, p.231, Clement of Alexandria, A.D. 153—193—217, The Instructor, Book 1, chapter 9.
# Keith Edward Norman, Dept. of Religion, Duke Un., 1980, Deification: The Content Of Athanasian Soteriology, (Duke Univeristy, thesis for the degree of Doctor of Philosophy, an unpublished manuscript, pp.30-1, & note 1 on p. 31 & p.256, Der Ubermensch-Begriff in der Theologie der alten Kirche, TU 77 (1961): p.147; Sunstone Magazine, Winter 1975, article by Keith Norman, entitled: Divinization: The Forgotten Teaching of Early Christianity; The Ante-Nicene Fathers, vol.5, p.518, & note 13; Mormon Issues #2, 1991, Van Hale & Bill Forrest, p.3, Issues & Answers, "Ye Shall Be As Gods", by Don Bradley, citing Giovanni Papini, The Devil, (New York: E. P. Dutton & Co., 1954), pp. 44-6; The Ante-Nicene Fathers, vol.1, p.262;.419 & 522; Vol.2, pp.206, 215, 374, & Vol.3, pp.480, & 608; Vol.4, p.509; Vol.5, p.518, 631; The Homilies of St. Jerome, (Washington, D.C.: The Catholic University Press, 1964), pp.106-7 & 353. The hand clasp, in many cases, in early to later Christianity, became a symbol of deification. In that God the Father, or Christ, or in other cases an angel would clasp the hand of the person ascending up into heaven were they would be received into glory. David seems to hint to this in the words: "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, and afterwards receive me to glory." (Psalm 73:23-24, italics added).
The Old Testament Prophet Daniel wrote: "And they that be wise shall shine as the brightness of the firmament; & they that turn many to righteousness as the stars for ever." (Daniel 12:3); Richard Laurence, The Book of Enoch The Prophet, 1892, pp. 84—89; J. R. Dummelow, The One Volume Commentary, (New York, 1908), p.698; Damascus Document 2:7ff.; Prof. Daniel C. Peterson & Prof. Stephen D. Ricks, Offenders For A Word, [How Anti-Mormons Play Word Games to Attack the Latter-day Saints], (Salt Lake City, Utah: Aspen Books, 1992), p.78, see also notes 243-4, p.222, Peter Hayman, "Monotheism-- A Misused Word in Jewish Studies?" Journal of Jewish Studies 42 (Spring 1991): 4-5; cf. 11-12; Alan F. Segal's Paul the Convert: The Apostolate & Apostasy of Saul the Pharisee. New Haven: Yale, 1990, 34-71; cf. 22; John 17:17-24, 17:22 & 23, Matt.5:48; Luke 6:40; Luke 14:11; Romans 8:16-18; Matthew 25:34-40; Colossians 3:24-25; 1 Cor.15:35-43; 2 Cor.3:17-18; Matt.13:43; Col.1:27-28; 1 John 2:3-11, 18-29; 1 John 3:2-3; Colossians 3:4; 2 Tim.3:15-17; Heb.2:7, 9, 10; Isa.9:2, 14:9-19, 23:17-22, 41:10-16, 22-23, 42:5-7; 49:5-10, 51:14, 18, 52:1-3, 53:8-12, Psa.68:18; Eph.3:1-16, 4:7-13; Col.1:12-22, 1 Pet.3:17-22, 4:5-6; 5:4, 6; 1 Cor.15:23-28, 35-57; Anna D. Kartsonis, Anastasis The Making of An Images, (Princeton: Princeton University Press, 1986), p.72, etc.; J.A. Herbert, Illuminated Manuscripts, pp.166-7, pl. XX. Pre-Existence, Wisdom & The Son Of Man, by R.G. Hammerton-Kelly; The Pre-existence: Our Pre-earth Life as Spirits In A "Family In Heaven", by DaRell D. Thorpe, 1993, an unpublished manuscript at this time. Byzantine Art & Archaeology, by O.M. Dalton, 1911, p.663, fig.420; etc. Isa.1:16-20; Heb.10:16-22; 1 Cor.6:9-11; Isa.41:22-23; Rev.3:21; 2 Tim.4:7-8, Rev. 19:10; Phil.2:5-12; 1 Pet. 1:3-11, also see verses 12-16; 2 Pet.1:2-11; Ephesians 4:10-13; Matt.25:21, 23, etc.
# . The Ante-Nicene Fathers, vol. 2, p.231, Clement of Alexandria, A.D. 153—193—217, The Instructor, Book 1, chapter 9.
# . The Ante-Nicene Fathers, vol. 2, pp. 231, 234, The Instructor, book 1, chapters 9, 12; pp. 253—54, Book 2, chap. 8; pp. 263—66, chapters 10— 11; pp. 425—41, The Stromata, Or Miscellanies, book 4, chapters 13—26; pp. 445—46, chap. 1; book 5, chapters 6.
# . The Ante-Nicene Fathers, vol. 2, p. 265, Clement of Alexandria, The Instructor, Book 2, chapter 11.
# . The Ante-Nicene Fathers, vol. 2, pp. 215—17, The Instructor, book 1, chapter 6; pp. 265—66, Book 2, chap. 11; pp. 452—54, The Stromata, Or Miscellanies, book 5, chap. 6.
# . Gregory of Nyssa, The Nicene and Post-Nicene Fathers, vol.5, pp.519—520, & 524, Gregory of Nyssa: Dogmatic Treatises, etc. (reprint June 1972, WM. B. Eerdmans); St. Gregory the Great mentions the "white vestment (birrum) in which a person was clothed in when they rose from the font. (The Nicene & Post-Nicene Fathers, vol.13. p.3, Epistle 6; St. Ambrose calls the garments of the early Christian mysteries "the chaste veil of innocence"; again suggesting that the garments were symbolic of righteousness (The Nicene & Post-Nicene Fathers, vol. 10, pp. 321-3, chapters 6-7).
# . Platt, Jr., The Forgotten Books of Eden, pp. 33—34, The First Book of Adam and Eve, chapters LI—LII.
# . The Forgotten Books of Eden, pp.36—37, The First Book of Adam and Eve, chapter LV.
# . The Forgotten Books of Eden, p.36, The First Book of Adam and Eve, chap. LV.
# . R. G. Hammerton-Kelly, Pre-Existence Wisdom & The Son of Man, (Cambridge: Cambridge University Press, 1973), pp. 146—50; Blake Ostler, Clothed Upon: A Unique Aspect of Christian Antiquity, (Provo, Utah: Brigham Young University Press, 1982), Brigham Young University Studies, vol. 22, Winter 1982, #1, pp. 31—45.
# . Genesis 2:4—7;- 2 Corinthians 3:17-18; 5:1-10.
# . Rev. 3:5, 5:10, 6:9-11, 7:9, 14-15, McDannell & Lang, Heaven: A History, pp. 137—41, pl.26. Jean Bellegambe, Paradise. Century 1526-30, a portion of The Last Judgment panel. Staatliche Museen, East Berlin. And: The Encyclopedia of Visual Art, vol. 3, p.235; O.M. Dalton, Byzantine and Archaeology, (New York: Dover Pub. Inc., 1961), pp. 409—10, fig. 240: Sheldon Cheney, Sculpture of the World, p. 305; David M. Wilson, Anglo-Saxon Art, 7th century A.D. to the Norman Conquest, pp. 186—87, fig. 233, from a psalter (Paris, Bibliotheque Nationale, lat. 943, fol. 4 v.), (Woodstock; New York: Overlook Press, Thames & Hudson, 1984): Showing the crucifixion of Christ, but also a depiction, showing the hand of God extending down towards His Son, Jesus Christ. Angels descend out of heaven with garments in their arms, perhaps to be ready to cloth Christ's spirit in the martyr's garment, when His spirit leave his body at death. See also: Encyclopedia of World Art, vol. I, pl. 432, from a Gospel Book, Illumination, end of the 12th century A.D., Venice, S. Lazzaro (Ms. 1635, fol. 284v), Armenian Art; Kurt Weitzmann, The Icon, 1982, pp. 30—01. Here a 10th century depiction of the 40 martyrs shows angels coming with garments to cloth the martyrs' souls in.
# . Blake Ostler’s article in Brigham Young University Studies,(Provo, Utah: Brigham Young University Press, 1982), vol. 22, Winter 1982, #1, pp. 31—45, Clothed Upon: Unique Aspect of Christian Antiquity.
# . DaRell D. Thorpe, The Garments Of The First And Second Adam: [The Symbolical Meanings Of Garments In Early To Later Christendom], (Salt Lake City, Utah: R.H. & P.S., October 1993, an unpublished research paper at this time).
# . Powel Mills Dawley, Our Christian Heritage, Church History and the Episcopal Church, (New York: Morehouse-Barlow Co., 1959, 3rd edition, 1960), pp.49-50; Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927), The First Book of Adam & Eve, pp.8-10, see p.25, 30.
# . Leopold Wagner, Manners, Customs, & Observances, Their Origin & Signification, (Detroit; London: Scripta Manent, William Heinemann, 1894), republished in Detroit: Gale Research Company, Book Tower, 1968), pp.212—13; Robert J. Myers, CELEBRATIONS, The Complete Book of American Holidays, (Garden City, New York: The Editors of Hallmark Cards, Doubleday & Company, 1972), pp.108 & 156-7; Lillie Patterson, A Holiday Book, Easter, 1966, pp.21-22; Aileen Fisher, A Crowell Holiday Book, Easter, (New York: Thomas Y. Crowell Company, 1968), pages not numbered. See also: Anthony S. Mercatante, The Facts On File Encyclopedia Of World Mythology And Legend, (Oxford; New York: Facts On File, 1988), p.673; Raymond Jahn, Concise Dictionary of Holidays, (New York: Philosophical Library, 1958), p.100; Leslie Dunkling, A Dictionary of Days, (Oxford, England: New York, New York: Facts On File Publishers), p.131; Gilda Berger, Easter And Other Spring Holidays, (New York; London; Toronto; Sydney: Franklin Watts, A First Book, 1983), p.38; Gilbert Thurlow, Biblical Myths & Mysteries, (London: Octopus Books, 1974), p.64; Charles and Morfill, The Secrets of Enoch; Angelo S. Rappoport, Ancient Israel Myths & Legends, (New York: Bonanza Books, 1987), vol.1, page 23, & note 1; Walter Lowrie, Art in the Early Church, pl.121; Gertrud Schiller, Iconography of Christian Art, vol. I, fig.376; Zechariah 3:1-4; Roland H. Bainton, Behold the Christ, p.79, fig.76; Rev.7:14-17; Hackwood, Christ Lore, p.117; Roger Adam, Baptism For the Dead, (Salt Lake City, Utah: LDS Archives, an unpublished research thesis for the degree of Dr., 1977) pl.16, p.29, 57—9 & 61; note 23, from Cote, Archaeology, 53; Ad Fabiolam, Ep. cxxvii; Marion P. Ireland, Textile Art in the Church, (Nashville; New York: Abingdon Press, 1966, 1967, & 1971), p. 73; Elizabeth Hough Sechrist & Janette Woolsey, Its Time For EASTER, (Philadelphia: Macrae Smith Company, 1961), pp. 21, & 24—25; Michel Pierre, Morgan -- Antoine Sabbagh, The Human Story, Europe In The Middle Ages, (Englewood Cliffs, New Jersey, Sliver Burdett Press, 1988, originally published in 1986 by Casterman, under the title: L' Histoire des Hommes: L' Europe du Moyen Age), p. 34; F. E. Halliday, An Illustrated Cultural History Of England, (New York: A Studio Book, The Viking Press, 1967—68), p. 47 & p.68: Opus anglicanum. English ecclesiastical embroidery, medieval Europe. Detail from the Syon Cope, c. 1280; R. Mcl. Wilson, The Gospel Of Philip, (London: A.R. Mowbray), p.179; Nibley, Old Testament & Related Studies, vol. 1, pp.156-7; Nibley, Temple & Cosmos, (Salt Lake City and Provo, Utah: Deseret Book, & F.A.R.M.S., 1992), p. 108; Gospel of Truth 23:33, 24:7, in NHLE, 41; cited in Temple & Cosmos, pp.122, see notes 67-8, on p.136.
# . Powel Mills Dawley, Our Christian Heritage, Church History and the Episcopal Church, (New York: Morehouse-Barlow Co., 1959, 3rd edition, 1960), pp.49-50; Rutherford H. Platt, Jr., Assistant Editor J. Alden Brett, The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927), The First Book of Adam & Eve, pp.8-10, see p.25, 30.
# . Rev. Dr. Charles Francis Potter, The Lost Years of Jesus Revealed, From the Dead Sea Scrolls and the Nag-Hammadi discoveries, (Greenwich, Conn,: A Fawcett Gold Medal Book, Fawcett Publications, Inc., 1958, 1962), p. 82.
#
. The Ante-Nicene Fathers, (Grand Rapids, Michigan: T&T Clark Edinburgh, WM. B. Eerdmans Publishing Company, reprinted, Oct. 1989), vol. 1, p. 139, The Epistle of Barnabas, chap. iv.
# . Right Rev. Charles Joseph Hefele, D.D., Late Bishop of Rottenburg, Formerly Professor of Theology in the University of Tübingen, A History of the Councils of the Church, From the Original Documents, (T. & T. Clark, 38 George Street, U.S.A.: Edinburgh, 1895; translated from German and edited by William R. Clark, M.A., HON, LL.D., F.R.S.C., Professor of Philosophy in Trinity College, Toronto; HON. Professor in Hobart College, Geneva, New York. First AMS edition published in 1972; (New York, New York: AMS Press, Inc., 1972), vol. 4, pp. 225—26, (A.D. 451 to 680).
# . One art work depicts Satan as a normal looking angel before his fall, he even has a halo around his head. The traditional wings of an angel are spread out behind him. And he has not been "darkened" yet by his fall, having not fallen yet. Dark colors were used in early to later Christendom to suggest the retrogression process of someone's apostasy. In the case with the angels who apostatized, they are seen as bright beings before their fall, or apostasy from heaven & against God. But in their fall from heaven, they underwent a change, in that there minds, spirits, & ways were "blackened". Meaning that they had become evil rebellious beings who sought after darkness rather than light. Who now still seek to pervert anything good by turning it into evil things. Thus, this symbolical term should not be confused with actual skin color of a race. But rather, its symbolic of the evils & sins that one does. It is possible, however, that this symbolism was connected in the minds of many later Christians to be literal, as though a persons skin color had something to do with racial superiority or inferiority. For in earlier centuries, though some art works show the devil and his angels as normal looking beings, or in other cases, as bright beings before their fall. There are others which show the changes they went through after their fall. In fact, they are depicted as dark colored beings in some cases. While in others, they are gross monstrous looking beings with dark skins, horns, claws, & sharp teeth, etc. Perhaps symbolic of their evil & fallen conditions. Consequently, in later ages of Christendom, this may have been considered to be literally how they looked. (Dr. Paul Carus, The History of the Devil, And The Idea of Evil, From the Earliest Times to the Present Day, (Open Court Pub. Co.), pp.462-3, "LUCIFER BEFORE THE FALL. From the Horus Deliciarum." (Ibid., p.462). And: "THE FALLEN LUCIFER. (After Dore.)", (Ibid., p.463); Jeffery Burton Russell, The Prince of Darkness; see also: The Forgotten Books of Eden.
# . L. M. J. Delaisse, Medieval Miniatures, from the Department of Manuscripts, formerly the Library of Burgundy, The Royal Library of Belgium, (New York: Harry N. Abrams), pp. 96—98, the creation and fall of the Angels, Historiated Bible of Guiard Des Moulins, lst part, Paris, about 1410. Ms. 9001, f.19. See also: Jeffrey Burton Russell, The Prince of Darkness. Etc.
# . Right Rev. Charles Joseph Hefele, D.D., Late Bishop of Rottenburg, Formerly Professor of Theology in the University of Tübingen, A History of the Councils of the Church, From the Original Documents, (T. & T. Clark, 38 George Street, U.S.A.: Edinburgh, 1895; translated from German and edited by William R. Clark, M.A., HON, LL.D., F.R.S.C., Professor of Philosophy in Trinity College, Toronto; HON. Professor in Hobart College, Geneva, New York. First AMS edition published in 1972; (New York, New York: AMS Press, Inc., 1972), vol. 4, p. 226, (A.D. 451 to 680).
# . David Pickering, Cassell, Dictionary of Superstitions, (Strand, London: Wellington House, 1995, A Cassell Book, 1995), p. 34, see black.
# . Right Rev. Charles Joseph Hefele, D.D., Late Bishop of Rottenburg, Formerly Professor of Theology in the University of Tübingen, A History of the Councils of the Church, From the Original Documents, (T. & T. Clark, 38 George Street, U.S.A.: Edinburgh, 1895; translated from German and edited by William R. Clark, M.A., HON, LL.D., F.R.S.C., Professor of Philosophy in Trinity College, Toronto; HON. Professor in Hobart College, Geneva, New York. First AMS edition published in 1972; (New York, New York: AMS Press, Inc., 1972), vol. 4, p. 234, (A.D. 451 to 680).
# . Edna Barth, Lilies, Rabbits, and Painted Eggs, The Story of the Easter Symbols, (New York: The Seabury Press, 1970), p. 44.
# . Instructions: “Students should select one of the following three topics to write their paper on: 1. According to Frederick Douglass, what was the worst thing about slavery?” Syllabus, History 1700-41, American Civilization, Salt Lake Community College, Summer Term 1999), selecting a citing from instructions concerning the three subjects to write about, and selecting number 1.
# . Narrative of the Life of Frederick Douglass, pp. 64 & 70, & 105.
# . Narrative of the Life of Frederick Douglass, pp. 4, 5, 8, 59--60.
# . Narrative of the Life of Frederick Douglass, p. 4.
# . Frederick Douglas, Lynn, Mass., April 28, 1845, cited in Narrative of the Life of Frederick Douglas, pp. 104--109, underline, bold, highlight, and italics added.
# . Narrative of the Life of Frederick Douglas, pp. 2 & 73.
# . Narrative of the Life of Frederick Douglas, pp. 2 & 73.
# . Peter Levanda, Unholy Alliance, A History of Nazi Involvement with the Occult, (New York, New York: Avon Books, December 1995); See also the video series: The Occult History of the Third Reich, Vol. 1-4, by Video Treasures, Troy Michigan, 1991. See also the video documentary entitled: The Nuremberg Trials. Anti-Semitic attitude date back into the early centuries of Christendom. A later example is of these attitudes and anti-Semitic beliefs is a swastika from the 11th century, see: Michael Grant, Dawn of the Middle Ages, (Maidenhead, England: McGraw-Hill Book Co., 1981. This edition 1986 by Bonanza Books, distributed by Crown Publishers, New York, New York), p. 148.
# . Narrative of the Life of Frederick Douglass, page 5.
# . Gary H. Kah, En Route To Global Occupation, (Lafayette, Louisiana: Huntington House Publishers, 1991), pp. 13-140; Constance Cumbey, The Hidden Dangers Of The Rainbow, Lafayette, Louisiana: Huntington House Publishers, 1983). And: Tape interview of Constance Cumbey on KTKK 630 AM Radio, “K-Talk” with host Mills Crinshaw, Dec. 18, 1988, Salt Lake City Utah.
# . Peter Levanda, Unholy Alliance, A History of Nazi Involvement with the Occult, (New York, New York: Avon Books, December 1995), pp. 13-29; See also: Cumbey, The Hidden Dangers of the Rainbow, pp. 16-18, 44-59, 90-2. And the Dec. 18, 1988 KTKK interview. See also the video series: The Occult History of the Third Reich, Vol. 1-4, by Video Treasures, Troy Michigan, 1991. See also the video documentary entitled: The Nuremberg Trials. And on CD-ROM disks: Compton’s Interactive Encyclopedia, version 1.0, 1997 edition, CR 1996; Microsoft Bookshelf 1994, Chronology. The Axis powers made different pact during 1936. The Rome-Berlin pact on October 25, and later, the Anti-Cominterm Pact (Berlin and Japan) November 25, 1936. On Sunday December 7, 1941 Japan bombed Pearl Harbor in Hawaii to keep their end of the pact. Anti-Semitic swastika from the 11th century, see: Michael Grant, Dawn of the Middle Ages, (Maidenhead, England: McGraw-Hill Book Co., 1981. This edition 1986 by Bonanza Books, distributed by Crown Publishers, New York, New York), p. 148.
# . Constance Cumbey, The Hidden Dangers Of The Rainbow, The New Age Movement And Our Coming Age of Barbarism, (Lafayette, La.: Huntington House, Inc., 1983), pp. 16, 44-47, 57-58, 64-65, 68-69, 72--73, 76-83, 90--92, 99-120; H. P. Blavatsky, The Secret Doctrine, (London: The Theososphical Publishing Company, Limited, 1888), in two volumes. See also the video series: The Occult History of The Third Reich, (Troy, Michigan: Video Treasures, 1991), in four volumes.
# . Kah, En Route To Global Occupation, 1991, pp. 24-65.
# . Ibid., pp. 24-65; see also: John Robison, A. M., Proofs of a Conspiracy, 1798, (Western Islands, Boston, Los Angeles: The Americanist Classics, 1967; originally published in 1798 as: Proofs of a Conspiracy Against All The Religions and Governments of Europe, Carried on In The Secret Meetings of Free Masons, Illuminati, and Reading Societies. Collected From Good Authorities, by John Robison, A.M. Professor of Natural Philosophy, and Secretary to the Royal Society of Edinburg. 4th edition, (New-York: Printed and sold by George Forman, No. 64, Water-Street, between Coenties and the Old-Slip. 1798.) pp. 1-205.
# . Gary Allen, None Dare Call It Conspiracy, (Seal Beach, California: Concord Press, 1972; CR G. Allen 1971), pp. 25-26, see note *.
# . Gary E. McCuen, A New World Order And Military Intervention, (Hudson, Wisconsin: GEM Publications (GEM = Gary E. McCuen), 1992), pp. 10-30; William T. Still, 1990, New World Order: The Ancient Plan of Secret Societies, (Lafayette, Louisiana: Huntington House Publishers), pp. 21-54; Constance Combey, 1983, The Hidden Dangers of the Rainbow, (Lafayette, Louisiana: Huntington House Publishers), pp. 15-18, 26-27, & 44-135; Taped radio interview on “K-Talk” 630 AM radio in Salt Lake City, Utah. On December 18, 1988, Constance was interviewed by Mills Crinshaw.
# . David W. Blight, Editor, Narrative of the Life of Frederick Douglass, (Boston, New York: Bedford Books, 1993), pp. 104--109, APPENDIX, Frederick Douglas, Lynn, Mass., April 28, 1845.
# . Gary Allen, The Rockefeller File, (Seal Beach, California: ‘76 Press, 1976), pp. 44--169, see especially pp. 126--137, chapter entitled: The People Planners.
# . Tract: My Secret Death, other side of track is entitled: My Secret Life, (Stafford, VA., American Life League, 1996).
# . Gary Allen, The Rockefeller File, (Seal Beach, California: ‘76 Press, 1976), pp. 126--137.
# . Robin Lane Fox, Pagans and Christians, (New York: Alfred A. Knopf, Inc., 1987), pp. 419--92.
# . Robert L. Wilken, The Christians As The Romans Saw Them, (New Haven & London: Yale University Press, 1984), pp. 1--67, etc.; Stephen Benko, Pagan Rome & The Early Christians, (Indiana: Indiana University Press, 1984); W.H.C. Frend, Martyrdom & Persecution in the Early Church, (Garden City, New York: Anchor Books, Doubleday & Co., 1967).
# . Crane Brinton, John B. Christopher, & Robert Lee Wolff, Civilization in the West, (Englewood Cliffs, New Jersey: Prentice-Hall, Inc., 1964), pp. 180--88.
# . The Noble Qur’#SYMBOL \f "Symbol"95n in the English Language, (Kingdoms of Saudi Arabia: Maktaba Dar-us-Salam, 1993), part 2, pp. 44--46, verse 191.
# . Robin Lane Fox, Pagans and Christians, (New York: Alfred A. Knopf, Inc., 1987), pp. 48, 343, 351, 382.
The Ante-Nicene Fathers, series and The Nicene & Post-Nicene Fathers, Series 1 & 2, (Grand Rapids, Michigan: W. M. B. Eerdmans Publishing Co., T&T Clark Edinburg); Paul Johnson, A History of Christianity, (New York: Atheneum, 1979), pp. 3--67; A. S. Garretson, Primitive Christianity & Early Criticisms, (Boston: Sherman, French & Co., 1912); Robert L. Wilken, The Christians As The Romans, (Yale University Press, 1984); Stephen Benko, Pagan Rome and The Early Christians, (Indiana University Press, 1984); W.H.C. Frend, Martyrdom & Persecution In The Early Church, (Garden City, New York: Anchor Books, Doubleday & Co., 1967).
# . Right Rev. Charles Joseph Hefele, D.D., Late Bishop of Rottenburg, Formerly Professor of Theology in the University of Tübingen, A History of the Councils of the Church, From the Original Documents, (T. & T. Clark, 38 George Street, U.S.A.: Edinburgh, 1895; translated from German and edited by William R. Clark, M.A., HON, LL.D., F.R.S.C., Professor of Philosophy in Trinity College, Toronto; HON. Professor in Hobart College, Geneva, New York. First AMS edition published in 1972; (New York, New York: AMS Press, Inc., 1972), vol. 4, pp. 216— 17, (A.D. 451 to 680).
# . Dr. Charles Francis Potter, Did Jesus Write This Book?, A Study of The Book of the Secrets of Enoch, (Greenwich, Conn.: A Fawcett Crest Book, Fawcett Publications, Inc., 1965, 1967), p. 74, citing The Book of the Secrets of Enoch, 48:9; 33:9; 35:2,3.
# . The Lost Books of The Bible, 3rd Hermas, Sim. 9:109-111, 113-160, pp.255-58, & p.197, preface comments. Alpha House, 1926. The Ante-Nicene Fathers, 2: The Pastor Of Hermas, [A.D. 160], pp.3-8, intro. n., pp.9, 12, c.4, 2nd vis., p.13, c.3, pp.15-18, c.7-13, 3rd vis., c.1-3, 4th vis., & p.49, Sim. ix, c.16.
# . The Lost Books of The Bible, 3rd Hermas, Sim. 9:109-111, 113-160, pp.255-58, & p.197, preface comments. Alpha House, 1926. The Ante-Nicene Fathers, 2: The Pastor Of Hermas, [A.D. 160], pp.3-8, intro. n., pp.9, 12, c.4, 2nd vis., p.13, c.3, pp.15-18, c.7-13, 3rd vis., c.1-3, 4th vis., & p.49, Sim. ix, c.16.
# . Acts 3:19-21; Eph.1:8-10; Mosheim, An Ecclesiastical History, pp.216-218, c.v, (Cent.2, part 2), n. on p.218: Irenaeus, lib. i. cap. xxiv. Euseb. Hist. Eccles. lib. iv. cap. vii. Theodoret. Fabul. Haeret. lib. i. cap. ii. Epiphan. Haeres. xxiii. Theodoret. Fabul. Haer. lib. i. cap. ii.
# . The Ante-Nicene Fathers, = TANF, 1: p.289, Justin Martyr, Hortatory to the Greeks, chapter 38; Garretson, Primitive Christianity & Early Criticisms, 1912, pp.103-6.
# . The Ante-Nicene Fathers, = TANF, 1: p.289, Justin Martyr, Hortatory to the Greeks, chapter 38; Garretson, Primitive Christianity & Early Criticisms, 1912, pp.103-6.
# . Jacobus de Voragine, The Golden Legend, (Translated & Adapted from the Latin by Granger Ryan & Helmut Ripperger, 1941, New York: Arno Press, A Pub. & Library Service of the New York Times, 1969), foreword, viii, pp.2-3.
# . Josephus, the Jewish historian, [during the 1st cent. A.D.] wrote that Jacob had died in the presence of his sons. Before he died he prayed for his prosperity. He had also foretold prophetically how every one of them was to dwell in the land of Canaan. He also enlarged upon the praises of Joseph. (Josephus, Book II, c.8; 1, p.55).
# . The Lost Books of the Bible & The Forgotten Books of Eden, The 1st Book of Adam & Eve, p.269, The Testament of the 12 Patriarchs, The Testament of Benjamin The 12th Son of Jacob & Rachel, chapter 2, verses 26-29.
# . The Ante-Nicene Fathers, vol. 8: pp.35-38, The Testament of Benjamin, p.37:11.
# . Acts 3:19-21; The Ante-Nicene Fathers, 4: p.528, book 4, chapter lxix, Origen Against Celsus; Revelation 14:6-7; Isaiah 29; 54:16-17; Ezekiel 37; Amos 3:7; 5:15-20; Isaiah 2:1-4 Micah 4:1-2; Daniel 7:13-18.
# . Cyrus H. Gordon points out that "...Old Mediterranean people used the term "island" to mean any land mass that can be reached by sea-- even huge continents-- as is natural for mariners who, on reaching some shore, cannot tell whether they have come to a large island or a whole continent...." (Cyrus H. Gordon, Before Columbus, Links Between the Old World and Ancient America, (New York: Crown Publishing, Inc., 1971), p.38).
# . Portions from others versions read: "unto a dispensation of the fulness of the times, to sum up all things in Christ" -- American Standard Version = ASV; "unto the dispensation of the fulness of the times, to gather up together all things in Christ" -- (The New Testament (Henry Alford) = Alf; "for the government of the world when the times are ripe for it-- the purpose which He has cherished in His own mind of restoring the whole creation to find its one Head in Christ" -- (The New Testament in Modern Speech (Richard Francis Weymouth) = Wey; "to give history its fulfilment by resuming everything in him"-- (The New Testament in the Translation of Monsignor Ronald Knox). = Knox; "as a plan for the fulness of time, to unite all things in him"-- Revised Standard Version = RSV; "that all human history shall be consummated in Christ"-- (The New Testament in Modern English (J. B. Phillips) = Phi; "in view of that Divine Order which was to mark the completion of the ages, when he should make everything...center in him" -- (The Twentieth Century New Testament = TCNT); "with a view to an administration suitable to the fulness of the times, that is, the summing up of all things in Christ"-- (The New American Standard Bible: New Testament, = NASB. (Curtis Vaughan, Th. D., General Editor, The New Testament from 26 Translations, (Grand Rapids, Michigan: Zondervan Publishing Company, 1967), pp.864-65).
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L' Art Religieux Du XIIe Siecle En France, (Paris: Librairie Armand Colin, 1922).
E.O. James, From Cave To Cathedral (Temples and shrines of prehistoric, Classical, & early Christian times), (New York & Washington: Frederick A. Praeger; Thames & Hudson 1965).
James, edited by J. Boudet, Jerusalem A History, (New York: G.P. Putnam's Sons).
Ernst and Johanna Lehner, Devils, Demons, Death and Damnation, (New York: Dover Pictorial Archive Series, Dover Publishing Inc., 1971).
Ernst Murbach, The Painted Romanesque Ceiling Of St. Martin In Zillis, (New York and Washington: Frederick A. Praeger, 1967).
Erwin R. Goodenough, Jewish Symbols in the Greco-Roman Period, 13 volumes. (New York: Pantheon Books, 1953).
Estelle M. Hurll, 1898, The Life Of Our Lord In Art, With Some Account Of The Artistic Treatment Of The Life Of St. John The Baptist, (Boston & New York: Houghton, Mifflin & Company, The Riverside Press, Cambride, 1898).
Eve Borsook, Messages In Mosaic, The Royal Programmes of Norman Sicily (1130-1187), (Oxford: Clarendon Press, 1990).
Everett Ferguson, Backgrounds Of Early Christianity, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1987).
F.A. Wright, 1928, Fathers of the Church, (London, England: George Routledge & Sons).
Fay-Cooper Cole, Ph.D., Sc.D., LL.D., & Harris Gaylord Warren, Ph.D., An Illustrated Outline History of Mankind, (Chicago: Consolidated Book, Book Production Industry, 1951, 1955, 1959, and 1963).
Federico Zeri, 1976, Italian Paintings in the Walters Art Gallery, (Baltimore: Publishing by the Trustees).
F. E. Halliday, 1967-68, An Illustrated Cultural History Of England, (New York: A Studio Book, The Viking Press).
Felipe Cossio Del Pomar, translated from spanish by Genaro Arbaiza, 1964, Peruvian Colonial Art, The Cuzco School of Painting, (New York, New York: Distributed by Wittenborn & Company).
Ferdinand Seibt, Erich Bachmann, Hilde Bachmann, Gerhard Schmidt, Gotz Fehr, Christian Salm, Gothic Art In Bohemia, (New York: Praeger Pub., 1977, CR, 1969 by Prestel-Verlag, Munich.
Ferdinando Rossi, Mosaics (A Survey of their History and Techniques), (New York, Washington, & London: Praeger Publishing, 1970).
Florens Deuchler, Marcel Roethlisberger, & Hans Luthy, Swiss Painting (From the Middle Ages to the Dawn of the Twentieth Century), (New York: Skira Rizzoli, 1976).
Francis Bond, Fonts and Font Covers, (London, New York, and Toronto: Henry Frowde, Oxford University Press, 1908).
Francis Henry Taylor, 1954, Fifty Centuries of Art, (New York: The Metropolitan Museum of Art, & Harper & Brothers).
Francis Huxley, The Dragon, Nature of Spirit, Spirit of Nature, (New York, U.S.A.; London, England: Collier Books, A Division of Macmillan Publishing Company, Inc., CR 1979, Thames & Hudson LTD).
Francis Legge, Forerunners And Rivals Of Christianity, (From 330 B.C. TO 330 A.D.), 2 Volumes as 1, (New Hyde Park, New York: University Books, 1964).
Francis Robicsek, Copan, Home Of The Mayan Gods, (New York: The Museum of the America Indian Heye Foundation, 1972).
Francis Wormald, The Winchester Psalter, (New York: Graphic Society, Harvey Miller and Medcalf, 1973).
Francis Y. Duval & Ivan B. Rigby, Early American Gravestone Art In Photographs, (New York: Dover Publishers Inc., 1978).
Francois Souchal, Art Of The Early Middle Ages, (New York and London: Harry N. Abrams).
Frank Waters, 1963, The Book of the Hopi, (New York, New York: Viking Press).
Franz Xaver Kraus, Geschichte der Christlichen Kunst, (Freiburg im Breisgau. Herder'sche Verlagshandlung. 1897).
Frederick A. Praeger, The Praeger Picture Encyclopedia of Art, 1958.
Frederick Hartt, Art, (New York: Harry N. Abrams, 1976) Volume 2.
Hartt, History of Italian, Renaissance Art, Painting, Sculpture, Architecture, (New York: Harry N. Abrams, Inc., 4th edition, 1994).
Frederick S. Paxton, Christianizing Death, The Creation of a Ritual Process in Early Medieval Europe, (Ithaca & London: Cornell University Press, 1990).
Frederic W. Farrar, D.D., F.R.S., The Life Of Christ, As Represented In Art, (New York: The Macmillan Company, 1923; and London, England: Adam & Charles Black, 1894).
Fredk, WM. Hackwood, F.R.S.L., Christ Lore (Being the Legends, Traditions, Myths, Symbols, & Superstitions of The Christian Church), (London: 1902, republished, Detroit: Gale Research Company, Book Tower, 1969).
Gabriel Bise, translated by G. Ivins & D. MacRae, The Illuminated Naples Bible (Old Testament) 14th Century A.D. Manuscript, (Cresent Books, distributed by Crown Publishing Inc.)
Gabrielle Sed-Rajna, Le Mahzor Enlumine, (Les voies de formation d'un programme iconographique), (Leiden- E.J. Brill- 1983, (Tuta Sub Aegide Pallas, E.J.B.).
Gabriel Millet, L'Iconographie De L' Évangile, Aux XIVe, XVe Et XVIe Siècles, (Paris: Éditions E. De Boccard, 1960).
Gary Allen, None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971 & 1972).
Allen, The Rockefeller File, (Seal Beach, California: ’76 Press, 1976).
Gary Vikan (Editor), Illuminated Greek Manuscripts from American Collections, An Exhibition in Honor of Kurt Weitzmann, (Princeton: The Art Museum, Princeton University Press, 1973, [Dates of exhibition April 14--May 20, 1973].
G. de Jerphanion, Les eglises rupestres de Cappadoce (Paris: Geuthner, 1925—1928).
G. Elliott Smith, Elephants And Ethnologists, (New York: E. P. Dutton and Company, 1924).
Gerald Gassiot-Talabot, translated by Anthony Rhodes, Roman & Palaeo-Christian Painting, (New York: Funk & Wagnalls).
Germain Bazin, The History of World Sculpture, (The Netherlands: Lamplight Publishers, Inc., CR 1968 by Smeets Lithographers, Weert, translated from the French by Madeline Jay).
Geoffrey Barraclough, The Christian World, (London, England: Thames & Hudson, and New York: Harry N. Abrams, 1981).
Geoffrey R. King, The Forty Days, (Grand Rapids, Michigan: W.M. B. Eerdmans, 1949).
George Arthur Buttrick, & others as Editors, The Interpreter's Bible, (New York and Nashville Tennessee: Abingdon Press, 1952).
Geoffrey Barraclough, The Christian World, (London, England: Thames & Hudson, 1981).
George Frederick Kunz, Ph.D., Sc.D., A.M., 1917, Rings For the Finger, From the Earliest Known Times to the Present, With Full Descriptions of the Origin, Early Making, Materials, The Archæology, History, For Affection, For Love, For Engagement, For Weddings, Commemorative, Mourning, Etc., (New York: Dover Publications, Inc., 1973, originally published in 1917 by J. B. Lippincott) Company, & 1945, Mrs. Ruoy Kunz Zinsser).
George Every, 1970 & 1987, Christian Legends, (New York: Peter Bedrick Books).
Every, Christian Mythology, (London, England; New York, U.S.A.; Sydney Toronto: The Hamlyn Pub. Group Limited, 1970, and Middlesex, England: Hamlyn House, Feltham, 1973).
George Ferguson, Signs & Symbols In Christian Art, (New York: Oxford University Press, 1959).
George Heard Hamilton, The Art & Architecture of Russia, (U.S.A., and England: Penguin Books, 1954 & 1975).
George Rainbird, The Book of Art, (London, England: Grolier, Inc., 1965), volume one.
George Zarnecki, Art of the Medieval World, (New York: Harry N. Abrams, 1975).
Germain Bazin, (translated from French by Madeline Jay), The History of World Sculpture, (Weert, The Netherlands: Lamplight Publishers, Inc., CR 1968 by Smeets Lithographers).
Gertrud Schiller, translated by Janet Seligman, 1966 and 1977, Iconography of Christian Art, (Greenwhich Connecticut: New York Graphic Society, LTD. Translated from the 2nd Edition 1969, English edition Garden City, New York: Lund Humphries, 1971).
Gilbert Thurlow, Bible Myths & Mysteries, (London, England: Octopus Books, 1974).
Gilda Berger, Easter And Other Spring Holidays, (New York; London; Toronto; and Sydney: Franklin Watts, 1983, A First Book).
Gilles Quispel, The Secret Book of Revelation, (New York: McGraw-Hill Books Company, 1979).
G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce. (Bulletin de correspondance hellenique XXXIV, 1910).
Goblet D'Alviella, (The Count), The Migration of Symbols, (Westminster, 1894, reproduced by University Books, 1956).
Gustav Davidson, 1967, A Dictionary Of Angels, Including the Fallen Angels, (New York; London: The Free Press, and Collier-Macmillan Limited).
Gustav Kunstler, (Editor), Romanesque Art In Europe, (New York Graphic Society LTD., Greenwich, Connecticut, 1968).
Guy Carleton Lee, Ph.D., (Editor in Chief), The World's Orators, (New York and London: University Edition, G.P. Putnam's Sons, The Knickerbocker Press, 1900).
G. W. Butterworth, Origen On First Principles, (Gloucester, Massachuset: Peter Smith 1973, & Harper & Row, 1966).
Hanns Swarzenski, Monuments Of Romanesque Art, The Art of Church Treasures in North-Western Europe, (The University of Chicago Press, 1954 and 2nd, Edition, 1967).
Romanesque Art,
Harold Osborne, (Editor), The Oxford Companion To Art, (Oxford, New York: Oxford University Press, 1970).
Harry B. Wehle, The Metropolitan Museum Of Art, A Catalogue Of Italian, Spanish and Byzantine Paintings, (New York: 1940).
A Catalogue Of Italian, Spanish and Byzantine Paintings, (New York: The Metropolitan Museum of Art, 1940).
Heather Child and Dorothy Colles, 1971, Christian Symbols Ancient & Modern, (Charles Scribner’s Sons, Great Britain).
Henri L. M. Defoer, (Catalogue & others), The Golden Age of Dutch Manuscript Painting, (New York: The Pierpont Morgan Library, March 1, 1990—May 6, 1990, English edition 1989).
Henry Ansgar Kelly, The Devil at baptism: Ritual, Theology, and Drama, (Ithaca and London: Cornell University Press, 1985).
Henry Chadwick, The Early Church, (New York: Dorset Press, 1967).
Henry Bettenson, The Early Christian Fathers, (Oxford, England: Oxford University Press, 1956).
Henry Trivick, 1971, The Picture Book of Brasses in Gilt, (London: Five Royal Opera Arcade Pall Mall, SW I, John Baker).
Herbert L. Kessler, The Illustrated Bibles From Tours, (New Jersey: Princeton University Press).
Herbert Thurston, S. J., and Donald Attwater, (editors), Butler's Live Of The Saints, (New York: P. J. Kenedy & Sons, Vol. 3, July - August - September, 1956).
Herman Liebaers, (and under the direction of others), Flemish Art, From the Beginning till Now, (New York: Arch Cape Press, 1988, CR 1985 by Fonds Mercator Antwerp).
H.P. L' Orange and P. J. Nordhagen, translated by Ann E. Keep, Mosaics, (New Fetter Lane, London: Methuen & Company, LTD., 1966, CR 1958 Dreyers Forlag, Oslo).
Horst de la Croix and Richard G. Tansey, GARDNER’S ART THROUGH THE AGES, Eighth Edition, (Gardner, Helen, 1986), (San Diego; New York; Chicago; Atlanta; Washington, D.C.; London; Sydney; Toronto: Harcourt Brace Jovanovich, Publishers HBJ).
Horton and Marie-Helene Davies, Holy days and Holidays, The Medieval Pilgrimage to Compostela, (London and Toronto: Lewisburn, Bucknell University Press, 1982).
Howard Simon, Five Hundred Years of Art In Illustration, From Albrecht Durer to Rockwell Kent,(New York: Garden City, 1949).
H. Spencer Lewis, F.R.C., Ph.D., The Secret Doctrines of Jesus, (San Jose, California: Rosicrucian Library, and Supreme Grand Lodge of A.M.O.R.C.,1937 & 1965), volume 4.
Huge Nibley, Dr. (Series): The Collected Works of Huge Nibley, (Provo and Salt Lake City, Utah: Foundation for Ancient Research and Mormon Studies = F.A.R.M.S., and Deseret Book Company).
Volume 1: Old Testament and Related Subjects, (1986).
Volume 2: Enoch The Prophet, (1986).
Volume 3: The World And The Prophets,
Volume 4: Mormonism and Early Christianity, (1987).
And other volumes in this series.
Nibley, Baptism for the Dead in Ancient Time, (Salt Lake City, Utah: Improvement Era, 51—52, (December 1948—April 1949).
Nibley, What is a Temple, The Idea of a Temple in History, reprint by F.A.R.M.S., Nibley, (IDE-T). From: The Millenial Star 120 (August 1958).
Nibley, The Early Christian Church in the Light of Some Newly Discovered Papyri from Egypt, (Provo, Utah: F.A.R.M.S. reprint, Nibley 1985. From a talk given by Dr. Nibley during a Tri-Stake Fireside, Brigham Young University, March 3, 1964).
H. W. Janson, (Professor of Fine Arts, New York University), with Dora Jane Janson, History of Art, A Survey of the Major Visual Arts from the Dawn of History to the Present Day, (New York: Harry N. Abrams, Inc., Publishers, first printing October 1962, revised and enlarged in 1969, 19th printing 1973, and 1986).
Key Monuments of the History of Art, (New York: Harry N. Abrams, 5th printing 1964).
Ignazio Mancini, O.F.M., (Historical Survey), Archaeological Discoveries, Relative to the Judaeo-Christians, (Jerusalem: Studium Biblicum Franciscanum, Collection minor #10, Franciscan Printing Press, 1970).
Islay Burns, D.D., Professor of Church History, The First Three Christian Centuries, (London, England: Free Church College, Glasgow, 1884).
Jacob Neusner, (Editor), Origins of Judaism, Volume III, Part 1, Judaism and Christianity in the First Century, (New York; London: Garland Publishing, 1990).
Origins of Judaism, Volume XI, Part 1, The Literature of Formative Judaism: The Midrash-Compilations, Neusner, (Editor), (New York and London: Garland Pub. 1990).
Jacobus de Voragine, The Golden Legend, (Readings on the Saints), (Princeton, New Jersey: Princeton University Press, Vol. 2, 1993).
The Golden Legend, Jacobus de Voragine, translated and adapted from the Latin by Granger Ryan and Helmut Ripperger, 1941, New York: Arno Press of New York Times, 1969).
Jacques Dupont & Cesare Gnudi, Gothic Painting, (New York: Skira Rizzoli, 1979, first published in Geneva: Editions d' Art Albert Skira, 1954, translated by Stuart Gilbert).
Jan Bialostocki, The Art of the Renaissance in Eastern Europe, Hungary, Bohemia, Poland, (Ithaca, New York: Cornell University Press, 1976).
J. Eugene Seaich:
Ancient Texts and Mormonism, (Murray, Utah: Sounds of Zion, 1983).
The Heavenly Council, Mysteries and Sacred Ordinances, (unpublished research paper).
Mormonism, The Dead Sea Scrolls & The Nag Hammadi Texts, (Murray, Utah: Sounds of Zion, 1980).
James Burnham, The Web Of Subversion, Underground Networks In The U.S. Government, (Boston; Los Angeles: Western Islands; The American Library, 1954).
James L . Barker, Apostasy From The Divine Church, (Salt Lake City, Utah: Deseret News Press, 1960).
Barker, The Divine Church, Down through Change, Apostasy therefrom, and Restoration, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints, The Council of The Twelve Apostles, 1952, CR David O. McKay 1951), three volumes: 1952, 1953, 1954.
James M. Robinson, The Nag Hammadi Library In English, (San Francisco, California: Harper & Row, 1977).
James W. Lesueur, Indian Legends, (Independence, Jackson County, Missouri: Zion's Printing & Publishing Company, 1928).
Jaroslav Pelikan, The Illustrated Jesus Through The Centuries, (New Haven & London: Yale University Press, 1997).
J. Charles Wall, Devils, (London, England: Methuen & Company, 1904; Detroit: Singing Tree Press, Book Tower, 1968, reissued).
Jean Charbonneaux and Eric Peters, (Texts), Greece In Photographs, (182 Pictures in Photos by Roger Viollet), (London, & New York: Thames & Hudson, 1954).
JCJ Metford, Dictionary of Christian Lore and Legend, (London, England: Thames and Hudson, 1983).
Jean Danielou, Translated by John A. Barker, The Development of Christian Doctrine Before the Council of Nicaea, Volume 1, The Theology of Jewish Christianity, (Chicago; Darton; Longman & Todd: The Henry Regnery Company).
Jeanne Villette, La Resurrection Du Christ, Dans L'Art Chretien Du IIe Au VIIe Siecle, (Paris, France: Henri Laurens, Editeur, 1957).
Jeffrey Burton Russell, Satan, The Early Christian Tradition, (Ithaca, London: Cornell University Press, 1981).
Lucifer, The Devil In the Middle Age, (Ithaca, London: Cornell University Press, 1984).
The Prince of Darkness, Radical Evil and the Power of Good in History, (Ithaca, New York: Cornell University Press, 1988).
Jeffrey F. Hamburger, The Rothschild Canticles, Art & Mysticism In Flanders & the Rhineland Circa 1300, (London, England and New Haven: Betty Grant Program, Yale University Press, 1990).
Jeffrey Ruda, Fra Filippo, Life And Work, (North American: Harry N. Abrams, Phaidon Press, 1993).
J. E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (The Modern Language Association of America, 1932).
J. G. Davies, The Architectural Setting of Baptism, (London, England: Barrie & Rockliff, 1962).
J. H. Hexter, (General Editor with others), The Traditions Of The Western World, (Chicago: Rand McNally & Company, 1967).
J. Hubert and J. Porcher, The Carolingian, (W.F. Volbach, 1970).
J. J. G. Alexander & Elzbieta Temple, Illuminated Manuscripts, In Oxford College Libraries, (London, England: Clarendon Press, 1985, The University Archives & the Taylor Institution).
J. M. C. Toynbee, Death And Burial In The Roman World, by, (Ithaca, New York: Cornell University Press, 1971).
John A. Stormer, None Dare Call It Treason, (Florissant, Missouri: Liberty Bell Press, 1964).
Stormer, The Death of a Nation, (Florissant, Missouri: Liberty Bell Press, 1968).
John Beckwith, IVORY CARVINGS IN EARLY MEDIEVAL ENGLAND, (New York: New York Graphic Society LTD: Harvey Miller & Medcalf 1972, London England).
Beckwith, 1961, The Art of Constantinople, An Introduction To Byzantine Art 330-1453, A.D., (Phaidon Publisher, Inc., distributed by New York Graphic Society, Greenwich, Connecticut).
John Bunyan, The Pilgrim's Progress, The Harvard Classics, Volume 15, edited by Charles W. Eliot, LL.D., (New York: P. F. Collier & Son Corporation, 1938, 56th printing 1965).
John Coulson, (Editor), The Saints, A Concise Biographical Dictionary, (New York: Hawthorn Book, Inc., 1958, 2nd printing 1960).
John Ferguson, An Illustrated Encyclopedia of Mysticism and the Mystery Religions, (London, England, Great Britain: Thames and Hudson LTD., CR 1976, and in New York, U.S.A.: A Continuum Book, The Seabury Press, 1977).
John Harthan, 1977, Books of Hours and Their Owners, (Thames and Hudson).
John J. Delaney, Dictionary of Saints, (Garden City, New York: Doubleday & Company).
John McManners, (Editor), The Oxford Illustrated History of Christianity, (Oxford, New York: Oxford University Press, 1990).
John M. Robertson, Christianity And Mythology, (London, England: Watts & Company, 2nd edition, 1910).
John Page-Phillips, Macklin's Monumental Brasses, Including a bibliography and a list of figure brasses remaining in churches in the United Kingdom, (London: George Allen And Unwin LTD, 1969, 2nd edition 1972).
John P. Lundy, Monumental Christianity, Or the Art and Symbolism of the Primitive Church, (New York: J. W. Bouton, 1875 & 1882).
John Pope-Hennessy, Fra Angelico, (London, England: Phaidon Press, 1952, CR 1974, Phaidon Press, LTD. And in Ithaca, New York: Cornell University Press, 1974).
Italian Renaissance Sculpture, (London, England: Phaidon Press, 1958).
John Rupert Martin, The Illustration Of The Heavenly Ladder of John Climacus, (Princeton: Princeton University Press, 1954).
Jonathan Alexander and Paul Binski, (Editor), Age of Chivalry, Art in Plantagenet England 1200--1400, (Weidenfeld and Nicolson, London: Royal Academy of Arts, London, 1987).
Joseph Campbell, Bill Moyes (Editor), The Power Of Myth, (New York, U.S.A., and London, England: Doubleday, 1988).
Joseph Gantner & Marcel Pobe, Romanesque Art In France, (London, England: Thames & Hudson, 1956).
Joseph Pijoan, and Glenn Frank, (Editor in Chief), The University Of Wonder Books, Art In The Middle Ages, (Chicago: University of Knowledge, Inc., 1940).
Joseph Wilson Trigg, Origen (The Bible and Philosophy in the Third-century Church), (Atlanta: 1946, 1952, 1971, 1973, & John Knox Press, 1983).
Joshua Moses Bennett:
The Writings of the Rabbis & Other Important Discoveries. (Salt Lake City, Utah: Morning Star, 1990).
The Gospel of the Great Spirit, (Salt Lake City, Utah: Morning Star, 1990).
J. P. Migne, Patrologiae Cursus Completus; Series Latina, 221 volumes; (Paris: 1844-1864).
Patrologia Cursus Completus, Series Graeca (Paris: 1857-1866, 161 volumes).
Juan Ainaud de Lasarte, (introduction), Art Treasures In Spain, Monuments, Masterpieces, Commissions and Collections, (New York: McGraw-Hill Book Company; Toronto: CR The Hamlyn Publisher Group 1969).
Julian Gardner, The Tomb And The Tiara, Curial Tomb Sculpture in Rome and Avignon in the Later Middle Ages, (Oxford: Clarendon Press, 1992).
Justino Fernandez, Arte Mexicano, De Sus Origenes a Nuestros Dias, (Av. República Argentina, 15; México, D. F.: Editorial Porrua, S.A., 1961), Segunda Edicion.
J. W. Powell, Tenth Annual Report of the BUREAU OF ETHNOLOGY To the Secretary of the Smithsonian Institution, 1888— ‘89, (Washington: Government Printing Office, 1893).
Karl E. Meyer, and Editors of Newsweek, Teotihuacan, (New York: Newsweek Book Division, 1973).
Kathleen Cohen, Metamorphosis Of A Death Symbol, The Transi Tomb in the Late Middle Ages and the Renaissance, (Berkeley, and Los Angeles, California; London, England: University of California Press, CR 1973, by the Regents of the University of California).
Kenneth Clark, Civilisation, A Personal View, (New York and Evanston: Harper & Row, 1969).
Kenneth Lindley, Of Graves And Epitaphs, (London, England: Hutchinson of London, 1965).
Konrad Onasch, 1961, Ikonen, (Guterslocher Verlashaus Gerd Mohn).
Kostas Papaioannou, translated by Janet Sondheimer, Byzantine and Russian Painting, (New York: Funk & Wagnalls).
Kurt Rudolph, and Robert McLachlan Wilson (translation editor), Gnosis The Nature and History of Gnosticism, (San Francisco, California: Harper & Row Publishers, 1977, 1980, and 1984).
Kurt Weitzmann, (Essays), Studies In The Arts At Sinai, (New Jersey: Princeton University Press, 1982).
Byzantine Book Illumination & Ivories, (London: Variorum Reprints, 1980).
The Miniatures Of The Sacra Parallela (Parisinus Graecus 923), (Princeton, New Jersey: Princeton University Press, 1979).
Illustrations In Roll & Codex, A Study of The Origin & Method of Text Illustration, (Princeton, New Jersey: Princeton University Press, 1947).
Weitzmann, (Editor, Herbert L. Kessler), Studies In Classical & Byzantine Manuscript Illumination, (Chicago, U.S.A., and London, England: The University of Chicago Press, 1971).
Weitzmann, (Editor), Age Of Spirituality, 1979.
The Icon, (New York: Arnoldori Editore, & Alfred A. Knopf., Inc. 1982).
Weitzmann's Studies In Classical And Byzantine Manuscript Illumination, edited by Herbert L. Kessler, (Chicago; London: University of Chicago Press, 1971).
Weitzmann, & others, Arnoldori Editor, The Icon, (New York: Alfred A. Knopf, 1982).
Illuminated Greek Manuscripts from American Collections, An Exhibition in Honor of Kurt Weitzmann, Edited by Gary Vikan, (The Art Museum, Princeton University Press, 1973, [Dates of exhibition April 14--May 20, 1973].
Laurette Sejourne, Burning Waters--Thought & Religion in Ancient Mexico, (London, England:
1956).
Le Mahzor Enlumine, (Les voies de formation d'un programme iconographique), par (by) Gabrielle Sed-Rajna, Published by Leiden- E.J. Brill- 1983, (Tuta Sub Aegide Pallas, E.J.B.).
Lawrence Gowing, 1987, Paintings in the Louvre, (New York: Stewart, Tabori & Chang).
Leo MacCauley and Anthony Stephenson, The Works of Saint Cyril of Jerusalem, (Washington D.C.: Catholic University Press, 1964).
Leonard W. Cowie, 1962, The March of the Cross, (New York, U.S.A.; Toronto, Canada; and London, England: McGraw-Hill Book).
Leopold Wagner, Manners, Customs, & Observances, Their Origin & Signification, (London: Scripta Manent, William Heinemann, 1894, republished in Detroit, Michigan: Gale Research Company, Book Tower, 1968).
Leslie Dunkling, A Dictionary of Days, (New York, New York; and Oxford, England: Facts On File Publishers).
Lilian M.C. Randall, Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. I, France, 875-1420, (Baltimore & London: The Johns Hopkins University Press, with the Walters Art Gallery, 1989).
Lillian Eichler, The Customs Of Mankind (With Notes on Modern Etiquette and the Newest Trend in Entertainment), (Garden City , New York: Nelson Doubleday, Inc., 1924).
Linda J. Ivanits, Russian Folk Belief, (Armonk, New York; and London, England: M.E. Sharpe, Inc. 1989).
L. M. J. Delaisse, (Commentaries), Medieval Miniatures, From the Department of Manuscripts, Formerly the "Library of Burgundy" (New York: Harry N. Abrams, Inc., The Royal Library of Belgium).
Louis Coulange (Father Louis Coulange), The Life of the Devil (London, England: Alfred A. Knopf, 1929, translated from the French by Stephen Haden Quest).
Louis Herbert Gray, A.M., PH.D., Editor, George Foot Moore, A.M., D.D., LL.D. The Mythology of All Races (Boston: Marshall Jones Company, 1917; New York: Cooper Square, 1964), thirteen volumes.
Louis Reau, La Miniature, Histoire De La Peinture Au Moyen-Age, (Melun Librairie D'Argences, MCMXLVI).
L. Taylor Hansen, He Walked The Americas, (Amherst, Wisconsin: Amherst Press, 1963).
L. W. Yaggy M.S., and T. L. Haines, A.M., Museum of Antiquity, A Description of Ancient Life: The Employments, Amusements, Customs and Habits, The Cities, Palaces, Monuments and Tombs, The Literature and Fine Arts of 3,000 Years Ago, (Chicago, Illinois: Western Publishing Company House, 1883).
Madeleine Jarry, 1969, World Tapestry, From Its Origins to the Present, (France: Librairie Hachette, 1968, original entitled: La Tapisserie).
Madeleine Pelner Cosman, 1981, Medieval Holidays And Festivals, A Calendar Of Celebrations, (New York: Charles Scribner's Sons).
Mahmoud Zibawi, The Icon, Its Meaning and History, (Collegeville, Minnesota: The Liturgical Press, 1993, Editoriale Jaca Book s.p.a., Milan).
Malcolm Norris, 1978, Monumental Brasses, The Craft, (London & Boston: Faber and Faber).
Marcell Restle, Byzantine Wall Painting In Asia Minor, (Plates II), 1967.
Margaret E. Martignoni, Dr. Louis Shores, Harry R. Snowden, Jr., & Ruth Weeden Stewart, (Editors), Harvest of Holidays, (New York: The Crowell-Collier Publishing Company, 1962).
Margaret E. Tabor, The Saints In Art, With Their Attributes And Symbols Alphabetically Arranged, (New York: Frederick A. Stokes Company).
Margaret M. Manion, and Vera F. Vines, 1984, Medieval and Renaissance Illuminated Manuscripts, In Australian Collections, (New York, and London. England: Thames & Hudson, Melbourne).
Maria-Gabriele Wosien, Sacred Dance, Encounter with the Gods, (Thames & Hudson, 1974).
Marion P. Ireland, Textile Art in the Church, (Nashville, Tennessee and New York: Abingdon Press, 1966, 1967, & 1971).
Martin Davies, revised by Dillian Gordan, The Early Italian Schools (Before 1400), National Gallery Catalogues, (London: The National Gallery, 1988).
Martha Himmelfarb, Tours Of Hell, An Apocalyptic Form in Jewish and Christian Literature, (Philadelphia: University of Pennsylvania Press, 1983).
Michael Batterberry, Art of the Early Renaissance, (Milan Italy: Fratelli Fabbri, 1961— 1964, and 1968).
Art of the Middle Ages, (New York: McGraw-Hill Book Company, 1961— 1964, & 1977).
Michel Pierre, Morgan -- Antoine Sabbagh, The Human Story, Europe In The Middle Ages, (originally published in 1986 by Casterman, under the title: L' Histoire des Hommes: L' Europe du Moyen Age. English translation in Englewood Cliffs, New Jersey: Sliver Burdett Press, 1988).
Michel Thomas, Christine Mainguy, & Sophie Pommier, Textile Art, (New York: Skira Rizzoli, 1985).
Miklos Boskovits, General Editor, Irene Martin, The Thyssen-Bornemisza Collection, 1990, Early Italian Painting 1290-1470 A.D., (Sotheby's Publications).
Milton R. Hunter, Christ In Ancient America, (Salt Lake City, Utah: Deseret Book Company, 1959), Volume 2.
The Gospel Through the Ages, (Salt Lake City, Utah: Stevens & Wallis, 1945).
Mircea Eliade, Rites and Symbols of Initiation, (New York: Harper and Row, 1958).
Morris Bishop, and the Editors of Horizon Magazine, Editor in Charge, Norman Kotker, The Horizon Book of the Middle Ages, (New York: American Heritage Publishing Company, 1968).
Mortan Smith, 1973, The Secret Gospel, The Discovery & Interpretation of the Secret Gospel According to Mark, (New York: Harper & Row).
Moshe Pearlman, Digging Up the Bible, (New York, New York: William Morrow, 1980).
Mrs. Clara Erskine Clement Waters, A Handbook of Legendary And Mythological Art, (Boston: James R. Osgood & Company, 1883).
Mrs. Simon, The Ten Tribes of Israel, (London, England: R. B. Seely & Burnside, 1836).
M. V. Alpatov, and others, Frescoes Of The Church Of The Assumption At Volotovo Polye, (Moscow: Iskusstvo, 1977).
Nicholas Penny, Church Monuments in Romantic England, (New Haven and London: Paul Mellon Center for Studies in British Art, Yale University Press, 1977).
Nigel Morgan, Early Gothic Manuscripts, II, 1250 - 1285, A Survey of Manuscripts Illuminated in the British Isles - General Editor: J. J. G. Alexander, (London: Harvey Miller, 1988).
Morgan and Richard Marks, The Golden Age of English Manuscript Painting, 1200-1500, (New York: George Braziller, 1981).
Olga Opova, trans. by Kathleen Cook, Vladimir Ivanov and Lenina Sorokina, Russian Illuminated Manuscripts, (Leningrad: Aurora Art Publishing, 1984).
O.M. Dalton, Byzantine & Archaeology, (Oxford: Oxford University Press, 1911, and New York: Dover Publishing, Inc., 1961).
East Christian Art, A Survey of the Monuments, (Oxford: Clarendon Press, 1925).
O. Preston Robinson, The Challenge of the Scrolls, How Old is Christ's Gospel? (Salt Lake City, Utah: Deseret Book, 1963).
O Preston & Christine H. Robinson, Christ's Eternal Gospel, (Salt Lake City, Utah: Deseret Book, Company, 1976).
Otto A. Jager, Ethiopia Illuminated Manuscripts, (New York: The New York Graphic Society & Unesco).
Otto G. Von Simson, Sacred Fortress, Byzantine Art and Statecraft in Ravenna, (Princeton, New Jersey: Princeton University Press, 1987).
Pamela Kennedy, An Easter Celebration, Traditions and Customs From Around the World, (Art research by F. Lynne Bachleda), (Nashville, Tennessee: Ideal’s Children’s Books, 1990).
Pater Cramer, Baptism and change in the early Middle Ages, c. 200-c. 1150, (Cambridge, England; New York, New York, USA: Cambridge University Press, 1993).
Paul Carus, Dr., The History Of The Devil And The Idea Of Evil, From the earliest times to the present, (La Salle, Illinois: Open Court Publishing Company).
Paul Johnson, A History of Christianity, (New York: Atheneum, 1979).
Paul M. Hanson, Jesus Christ Among the Ancient Americans, (Independence, Missouri: Herald Publishing House, 1947).
Paul Muratoff, La Peinture Byzantine, (Paris, France: Paris A. Weber, MCMXXXV).
Paul R. Cheesman, The World of The Book Of Mormon, (Bountiful, Utah: Horizon Publishers, 1984).
These Early Americans, (Salt Lake City, Utah: Deseret Book Company, 1974).
Pedro Sarmiento de Gamboa, 1572, History of the Incas, (Cambridge: Hakluyt Society, 2nd Series, No. 22, 1907).
R. Furneaux Jordan, A Concise History of Western Architecture, (London, England: Thames and Hudson Limited, 1969, Harcourt, Brace and World, Inc.)
Peter Bamm, The Kingdoms of Christ From The Days of the Apostles to the Middle Ages, (New York, U.S.A; Toronto, Canada; London, England: McGraw-Hill Book Company, Inc., CR Droemersche Verlagsantalt & Thames & Hudson, London, England, 1959.
Peter Brown, Society And The Holy In Late Antiquity, (Berkeley, & Los Angeles: University of California Press, 1982).
Peter Clayton, Treasures of Ancient Rome, (Gallery Books, Bison Books, 1986).
Peter Hayman, "Monotheism-- A Misused Word in Jewish Studies?" (Journal of Jewish Studies 42 (Spring 1991).
Peter Humfrey, The Altarpiece In Renaissance Venice, (New Haven and London: Yale University Press, 1993).
Peter and Linda Murray, 1963, The Art of the Renaissance, (London, England: Thames & Hudson).
Peter Humfrey, The Altarpiece In Renaissance Venice, (New Haven and London: Yale University Press, 1993),
Peter Levenda, Unholy Alliance, A History of Nazi Involvement with the Occult, (New York, New York: Avon Books, 1995).
The Philadelphia Museum of Art, Paintings from the Berlin Museums (Exhibited in Co-operation with the Department of the Army of the United States of America), (Philadelphia, Publishers Printing Co., William Bradford Press, New York, 1948),
Philp Schaff, The Creeds of Christendom, (New York: Harper & Brothers, 1884).
Schaff, D.D. LL.D., The Teaching of The Twelve Apostles Or, The Oldest Church Manual The Didache and Kindred Documents in the Original, (New York: Funk & Wagnalls, and Astor Place, 1890).
Piero Torriti, La Pinacoteca Nazionale Di Siena, i dipinti dal XV al XVIII secolo, (Genova: Sagep Editrice, 1978).
Pierre Honore, 1961, English translation by Verlag Heinrich Scheffler, Frankfurt A. M., 1963, In Quest of the White God, (London, England, and New York, U.S.A.: Hutchinson & Company, and G.P. Putnam's & Sons).
Pierre M. Du Bourguet, S. J. (Translated by Caryll Hay-Shaw) 1967 & 1971, The Art of the Copts, (New York: Crown Publishers Inc.)
Por Jose Gurrero Lovillo, Las Cantigas, Estudio Arqueologico De Sus Miniaturas, (Madrid: 1949).
Powel Mills Dawley, Our Christian Heritage, Church History and the Episcopal Church, (New York: Morehouse-Barlow Company, 1959, 3rd edition, 1960).
Raymond A. Moody, Jr. M.D., 1975, Life After Life, The investigation of a phenomenon— survival of bodily death, (Toronto; New York; London; and Sydney: Bantam Books, 1976, and 1981).
Moody, 1977, Reflections On Life After Life, (Toronto; New York; London; Sydney and Auckland: Bantam Books, Mockingbird edition, June 1977).
Raymond E. Brown, The Gospel According to John (i-xii), volume 29 of The Anchor Bible Series, (Garden City, New York: Doubleday, 1966).
Raymond Koechlin, Les Ivoires Gothiques Francais, (Planches), (Paris: Reimpression, F. De Nobele, 1968).
Raymond S. Stites, The Arts And Man, (New York, U.S.A., and London, England: McGraw-Hill Book Company, 1940).
Rebecca Martin, Textiles in Daily Life in the Middle Ages, (Cleveland Ohio: The Cleveland Museum of Art, 1985).
Rene Huyghe, (Professor in the College of France, General Editor), Art and Mankind, Larousse Encyclopedia of Renaissance And Baroque Art, (New York: Prometheus Press, 1958, 1961, Paul Hamlyn LTD, 1963, 1964). Auge, Gillon, Hollier-Larousse, Moreau et Cie (Paris France: Librairie Larousse, and this edition, London, England: Paul Hamlyn LTD, 1963).
Rev. Alexander Hislop, The Two Babylons (or The Papal Worship Proved to be the Worship of Nimrod and His Wife), (England: A & C Black, LTD., 1916; American editions, Neptune, New Jersey: Loizeaux Brothers, 1943 and 1956).
Rev. Hugo Hoever, (Editor), Lives of the Saints, For Every Day of the Year, (New York: Catholic Book, 1955).
Rev. S. Baring-Gould, M.A., Lives of the Saints, (Edinburgh: John Grant, 1914).
R. H. Charles, Dr., The Apocrypha and Pseudepigrapha of the Old Testament, (Oxford: Oxford University Press, 1913).
Charles, (translator, and others), The Sacred Books And Early Literature Of The East, (New York and London, England: Parke, Austin, & Lipscomb, Inc., 1917), volume 14, The Great Rejected Books of the Biblical Apocrypha, Old Testament Apocrypha, The Books of Adam and Eve.
R. Joseph Hoffmann, (translator) Celsus On The True Doctrine, (A Discourse Against the early Christians), (Oxford: Oxford University Press, 1987).
R. G. Hamerton-Kelly, (Professor of the New Testament McCormick Theological Seminary, Chicago), Society for New Testament Studies Monograph Series 21, Pre-Existence, Wisdom And The Son of Man, A Study of the Idea of Pre-existence in the New Testament, (Cambridge University Press; Cambridge, Great Britain, 1973).
Richard H. Randall Jr., and Diana Buitron, (texts & others), Masterpieces of Ivory, From the Walters Art Gallery, (New York: Christian Theuerkauff, Publishing, Hudson Hills Press, with W. A. G. Baltimore, 1985).
Richard Krautheimer, Early Christian And Byzantine Architecture, (Baltimore, Maryland: Penguin Books, 1965— 1967).
Richard P. McBrien, Catholicism, (Minneapolis: Winston Press, 1980), 2 volumes.
Richard Laurence, LL.D., (Trans.) The Book of Enoch The Prophet, (Re-issued: Williams & Norgate, 1892).
Richard Rutherford, The Death of a Christian: The Rite of Funerals, (New York, 1980).
R. Mcl. Wilson, The Gospel Of Philip, (London: A.R. Mowbray).
Robert A. Kraft, The Testament of Job according to the SV Text, (Missoula, Mt.: Scholars Press, 1974).
Robert Charles Zaehner,(Editor), The Concise Encyclopedia of Living Faiths, (New York: Hawthorn Books Inc., 1959).
Robert Fossier, Edited and Translated by Janet Sondheimer, The Middle Ages I, 350-950, (Cambridge: Cambridge University Press 1989).
Robert G. Calkins, 1979, Monuments of Medieval Art, (New York: E. D. Dutton).
Robert Hughes, Heaven and Hell in Western Art, (New York: Stein and Day/Pub., 1968).
Robert Louis Wilken, The Christians As The Romans Saw Them, (Yale University Press; New Haven and London, 1984).
Robert M. Grant, and David Noel Freedman, The Secret Sayings Of Jesus, (Garden City, New York: Doubleday & Company, 1960).
Grant, and Wayne A. Meeks, (forward), Gods of the One God, volume one of The Library of Early Christianity, (Philadelphia: W. Press, 1986).
Robert P. Bergman, The Salerno Ivories, Arts Sacra from Medieval Amalfi, (London, England: Harvard University Press, 1980 & Fellows of Harvard College).
Robert S. Nelson, The Iconography of Preface and Miniature in the Byzantine Gospel Book, (New York: New York University Press, 1980).
Robert Tilton, God's Laws of Success, (Dallas: Word of Faith, 1983).
Robin Cormack, WRITING IN GOLD, Byzantine Society And Its Icons, (New York: Oxford University Press, 1985).
Roderick Grierson, (Editor), Gates of Mystery, The Art of Holy Russia, (Fort Worth, Texas: InterCultura and the State Russian Museum).
Roland H. Bainton, The Horizon History of Christianity, Edited by Marshall B. Davidson of Horizon Magazine, (U.S.A.: American Heritage Publishing Company, English edition, 1964).
Behold the Christ, (1974).
Here I Stand, A Life of Martin Luther, (Paper back edition, 1950 by Pierce & Smith, & 1978, New American Library for Abingdon Press, Nashville).
Roger Hinks, Carolingian Art, A study of early Medieval painting and sculpture in Western Europe, (Michigan: The University of Michigan Press, Ann Arbor Paperbacks, 1962).
Roger S. Wieck, Time Sanctified, The Book of Hours in Medieval Art and Life, (New York and Baltimore: George Braziller, Inc., in association with The Walters Art Gallery).
Roselle Williams Crawford, Survival of Legends, Legends and Their Relation to History, Literature and Life of the Southwest, (San Antonio, Texas: The Naylor Company, 1952).
Roy Mills, The Soul’s Remembrance, Earth is not our home, (Seattle, Washington: Onjinjinkta Publishing, 1999).
R. Trexler, Public Life in Renaissance Florence, (New York: Academic Press, 1980).
Medieval and Renaissance Religion, (edited by C. Trinkaus with H. Oberman, (Leiden: E. J. Brill, 1974).
Rutherford H. Platt, Jr., and J. Alden Brett, (Editors), The Forgotten Books of Eden, (U.S.A.: Alpha House, Inc., 1927).
Sachse, Jules Friedrich, The German Sectarians of Pennsylvania, 1708-1800. A critical and Legendary History of the Ephrata Cloister and the Dunkers, (Philadelphia: Printed for the author 1899-1900).
Sarel Eimerl, and Editors of Time-Life Books, The World of Giotto, C. 1267-1337, (New York: Time-Life Books, 1967)
Schroll, Sister M. Alfred, Benedictine Monasticism, as reflected in the Warnefrid-Hildemar commentaries on the Holy Rule, (New York, Columbia University Press, 1941).
Sheila D. Campbell, (Editor), The Malcove Collection, (University of Toronto Press, 1985).
Sheldon Cheney, A World History of Art, (New York: The Viking Press, 1947).
Sidney Painter, A History of the Middle Ages, 284-1500, (Alfred A. Knopf, 1953).
Sir Banister Fletcher, A History of Architecture, (Butterworths: 19th Edition, edited by John Musgrove, 1987).
Slyvanus Griswold Morley, (revised by George W. Brainerd), The Ancient Maya, (3rd Edition, CR 1946, Stanford University Press).
Stephen Benko, Pagan Rome And The Early Christians, (Indiana: Indiana University Press, 1984).
Steven L Davies, The Gospel of Thomas and Christian Wisdom, (New York: The Seabury Press, 1983).
Sidney Painter, A History of the Middle Ages, 285-1500, (Alfred A. Knopf, 1953).
T. Edgar Lyon, Apostasy to Restoration, (Salt Lake City, Utah: Deseret Book Company, 1960; Course of Study for the Melchizedek Priesthood Quorums of The Church of Jesus Christ of Latter-day Saints, CR 1960, David O. McKay).
Thomas A. Kselman, Death and the Afterlife in Modern France, (Princeton, New Jersey: Princeton University Press, 1993).
Thomas Armitage, D.D., LL.D., A History Of The Baptists, (New York: Bryah, Taylor, & Chicago: Morningside, 1887).
Thomas Stuart Ferguson, One Fold & One Shepherd, (Salt Lake City, Utah: Olympus Publishing Company, 1st edition 1958, revised edition 1962).
Timothy Verdon & John Henderson, (Editors), Christianity And The Renaissance, Image and Religious Imagination in the Quattrocento, (Syracuse, New York: Syracuse University Press, 1990).
Tomie de Paola, Christopher, The Holy Giant, (New York: Holiday House, 1994).
T. W. Doane, Bible Myth, And Their Parallels In Other Religions, (New York: The Truth Seeker Company, 1882 & 1910).
Vincent Cronin, Mary Portrayed, (London, England: Darton, Longman & Todd, 1968).
Walter Cahn, Romanesque Bible Illumination, (Ithaca, New York: Cornell University Press, 1982).
Walter Hugelshofer, (introdution and notes), Swiss Drawings (Masterpieces of Five Centuries), (Washington D.C.: Smithsonian Institution Press, 1967).
Walter Lowrie, Art In The Early Church, (Washington Square, New York, New York: Pantheon Books, 1947).
Walter Oakshott, Classical Inspiration In Medieval Art, (New York, New York: Frederick A. Praeger Inc., 1959).
Werner Foerster, Gnosis: A Selection of Gnostic Texts, (Oxford: Clarendon Press, 1972).
Werner R. Deusch, Deutsche Malerei, Des Funfzehnten Jahrhunderts, Die Malerei Der Spatgotik, (Berlin, Germany: Kurt Wolff Verlag, 1936).
Deutsche Malerei Des Dreizehnten Und Vierzehnten Jahrhunderts, Die Fruhzeit der Tafelmalerei, (Berlin, Germany: Genius Verlag, 1940).
W.G. Thomson, (3rd edition revised and edited by F.P. & E.S. Thomson), A History of Tapestry, From the Earliest Times until the Present Day, (E P Publishing Limited, First edition 1906, this edition 1973).
W. H. C. Frend:
Martyrdom & Persecution In The Early Church, (Garden City, New York: Anchor Books Doubleday & Company, 1967).
The Early Church, (Philadelphia and New York: J. B. Lippincott Company, 1966).
William Barclay, The Apostles' Creed For Everyman, (New York and Evanston: Harper and Row, 1967).
William Henry Paine Hatch, Greek and Syrian Miniatures in Jerusalem, (Cambridge, Massachuset: The Medieval Academy of America, 1931).
William Hood, Fra Angelico at San Marco, (New Haven & London: Yale University Press, 1993).
Willis Barnstone, (Editor), The Other Bible, (San Francisco, California: Harper & Row, 1984).
Wim Swaan, The Late Middle Ages, Art and Architecture from 1350 to the Advent of the Renaissance, (Ithaca, New York: Paul Elek, LTD., 1977, Cornell University Press).
W.R. Lethaby, Medieval Art, From the peace of the Church to the eve of the Renaissance 1312-1350, revised by David Talbot Rice, (New York, U. S. A., and London, England: Thomas Nelson & Sons).
Yves Bonnefoy, Mythologies, (A Restructured Translation of Dictionnaire des mythologies et des religions des societes traditionnelles et du monde antique). Prepared under the direction of Wendy Doniger. Translated by Gerald Honigsblum, etc., (Chicago, U.S.A., & London, England: The University of Chicago Press, 1991).
Yves Christe, Tania Velmans, Hanna Losowska and Roland Recht, Art of the Christian World A.D. 200-1500, A Handbook of Styles and Forms, (Rizzoli International Publishing, CR 1982 Office du Livre).
ENCYCLOPEDIA SERIES:
Bernards S. Myers, (Editor, and others), Encyclopedia of Painting, Painters and Painting of the World from Prehistoric Times to the Present Day, (New York: Crown Publishing, Inc., 1963).
Encyclopedia Of Early Christianity, Everett Ferguson, Editor, Michael P. McHugh & Frederick W. Norris, Associate Editors, David M. Scholer, Consulting Editor, (New York, U. S. A., and London, England: Garland Publishing, Inc.,1990).
The Encyclopedia of Religion, Mircea Eliade, Editor in Chief, (New York: Macmillan Publishing Company, 1987).
ENCYCLOPEDIA OF WORLD ART, Vol. V, ESKIMO CULTURES — GALLO-ROMAN ART, (London, England: McGraw-Hill Publishing Company Limited, 1961), Paper for plates and text supplied by Cartiere Burgo, Turin— Engraving by Zincotipia Altimani, Milan— etc.
Limburg Brothers - Francisco Ribalta, The Encyclopedia Of Visual Art, Biographical Dictionary of Artists, (London, England: Encyclopedia Britannica International, LTD).
Louis Hourticq, Harper's Encyclopedia of Art, Architecture Sculpture Painting, Decorative Arts, translated under the supervision of Tancred Borenius, PH.D., D. LIT., fully revised under the direction of J. Leroy Davidson & Philippa Gerry, L-Z, (New York, U.S.A., and London, England: Harper & Brothers Publishing, 1937).
New International Illustrated Encyclopedia Of Art, General Editor Consultant, Sir John Rothenslein, C.B.E., Ph.D., LL. D., (New York: Greystone Press, MCMLXVII).
Praeger Encyclopedia of Art, (New York; Washington, & London, England: 1971).
The Catholic Encyclopedia, (New York: The Gilmary Society, 1908).
The Catholic Encyclopedia, An International world of Reference on the Constitution, Doctrine, Discipline, & History of the Catholic Church, Edited by Charles G. Herbermann, Ph.D., LL.D., Edward A Page, Ph.D., D.D., & Conde B. Pallen, Ph.D., LL.D., Thomas J. Shahan, & others, (In 15 volumes).
New Catholic Encyclopedia, Volume 3, The Saints, Edited by John Coulson, (New York: Hawthorn, Books, Inc., 1958).
New Catholic Encyclopedia, (New York: McGraw-Hill, 1967-79).
New International Illustrated Encyclopedia Of Art, (General Editorial Consultant, Sir John Rothenstein, C.B.E., Ph.D., LL.D., (New York: Greystone Press, MCMLXVII).
MAGAZINE SERIES:
The Ensign (Salt Lake City, Utah: The Church of Jesus Christ of Latter-Day Saints).
April 1977 General Conference of the LDS Church, the prophet Spencer W. Kimball talk on deification and how in the after-life realm the saints will pass through more ordinances and will be ordained to powers and given the keys to resurrect the dead. This is similar to early Christian beliefs about how Mary passed through a coronation ceremony in the after life and while on her way towards being crowned, enthroned, glorified and deified the Queen of heaven.
National Geographics:
Maria Nicolaidis-Karanikolas, National Geographic, Vol. 164, No. 6, December, 1983, Byzantine Empire, article entitled Eternal Easter in Greek Village.
PUBLISHED BY ART GALLERIES AND MUSEUMS:
Gothic and Renaissance Art in Nuremberg 1300-1550, by the Metropolitan Museum of Art, New York, & Germanisches Nationalmuseum, (Nuremberg: CR 1986 Philippe de Montebello, Director).
Illuminated Books Of the Middle Ages and Renaissance, The Walters Art Gallery, An Exhibition Held at The Baltimore Museum of Art, Jan. 27 -- March 13. (Baltimore: The Walters Art Gallery, 1949).
Paul Williamson, The Medieval Treasury, The Art of the Middle Ages in the Victoria and Albert Museum, (The Victoria & Albert Museum, 1986).
The Toledo Museum Of Art European Paintings, designed by Harvey Retzloff, (Toledo, Ohio: The Toledo Museum of Art, Distributed by Pennsylvania State University Press, 1976).
The Vatican Collections, The Papacy And Art, (New York: The Metropolitan Museum of Art, 1982, Harry N. Abrams, Inc., Official Publication. Authorized by the Vatican Museums).
Treasures From The Kremlin, An Exhibition from the State of Museums of the Moscow Kremlin at the Metropolitan Museum of Art, New York, May 19-September 1979, and Grand Palais, Paris, October 12, 1979 & Jan. 7, 1980, (New York: Metropolitan Museum of Art, Distributed by Harry N. Abrams, Inc.).
WALTERS ART GALLERY, EARLY CHRISTIAN AND BYZANTINE ART, AN EXHIBITION HELD AT THE BALTIMORE MUSEUM OF ART, April 25--June 22, organized by The Walter Art Gallery, (Baltimore, Maryland: 1947, Published by the Trustees of the Walters Art Gallery).
RADIO SHOWS:
KTKK, 630 AM Radio, K-Talk, Salt Lake City, Utah: Martin Tanner, host of Religion on the Line.
March 1, 1992, Tanner, guest: Matthew Roper, subject: Early Christianity, and Baptism for the Dead.
PUBLISHED WORKS BY PUBLISHING COMPANIES:
McGraw-Hill Dictionary Of Art, edited by Bernard S. Myers, (New York; Toronto; and London: McGraw-Hill Book Company, 1969).
Reader’s Digest, Jesus And His Times, (Pleasantville, New York and Montreal, Canada: The Reader’s Digest Associations, Inc., 1990).
After Jesus, The Triumph of Christianity, (Pleasantville, New York and Montreal, Canada: The Reader’s Digest Associations, Inc., 1992).
Mysteries of the Bible, The Enduring Questions of the Bible, (Pleasantville, NewYork and Montreal: The Reader's Digest Association, Inc., 1988).
Reader's Digest History of Man, 1973, The Last Two Million Years, (Pleasantville, New York, Montreal).
Reader’s Digest’s ABC's Of The Bible, Kaari Ward, (Editor), 1991.
SERIES:
A Library of Fathers of the Holy Catholic Church, (Oxford, London: John Henry Parker, J. G. F. & J., MDCCCXL, MDCCCXXXIX, Rivington).
Brigham Young University Studies (Provo, Utah: Brigham Young University).
The Ante-Nicene Fathers = TANF. A set of volumes on the writings of the early Christians before the Nicene Creed era of A.D. 325. (Grand Rapids, Michigan: T & T Clark, Edinburgh, W. M. B. Eerdmans Publishing, reprinted October 1989), nine volumes.
The Nicene and Post-Nicene Fathers, (Grand Rapids, Michigan: W. M. B. Eerdmans, reprinted April 1986), fourteen volumes.
The Library of Christian Classics,
volume 2, Alexandrian Christianity, Selected Translations of Clement & Origen with Introductions and Notes by John Ernest Leonard Oulton, D.D., Regius Professor of Divinity in the University of Dublin; Chancellor of St. Patrick’s and Henry Chadwick, B.D., Fellow & Dean of Queens’ College, Cambridge. (Philadelphia: The Westminster Press).
volume 4, Cyril of Jerusalem And Nemesius of Emesa, edited by William Telfer, (Philadelphia: Westminster Press, MCMLV).
MISCELLANEOUS BOOK TITLES:
A Lithuanian Cemetery, St. Casimir Lithuanian Cemetery in Chicago, Illinois, (Chicago: Lithuanian Photo Library and Loyola University Press, 1976).
Apologetical Works, Tertullian, (Washington, D.C.: The Catholic University of American Press, 1962).
Codex Borgian, (Eine altmexikanische Bilderschrift der Bibliothek der Congregatio de Propaganda Fide), Herausgegeben auf Kosten Seiner Excellenz des Herzongs von Loubat. Von Dr. Eduard Seler, (Berlin, Germany: MDCCCCIIII).
De Noord-Nederlandsche Schilderkunst Door G.J. Hoogewerff, ' S-Gravenhage Martinus Nijhoff, 1936.
Dr. Eduard Seler, Codex Borgia, Eine altmexikanische Biderschrift der Bibliothek der Congregatio de Propaganda Fide, (Berlin, Germany: MDCCCCIIII). (Codex Borgian, a pre-conquest Toltec/Aztec, document from Tlaxacalan, near the present site of Mexico City, dating between about A.D. 1350 A.D. & A.D. 1500).
Deutche Spatgotische Malerei, 1430-1500, Alfred Stange, Karl Robert (Langewiesche Nachfolger, 1965).
Duitse Middeleeuwse Beeldhouwwerken In Belgische Verzamelingen R. Didier, H. Krohm, 6 Oktober 30 November 1977.
Eine Bayerische Malerschule Des XI. Und XII. Jahrhunderts, Von, E.F. Bange, 1923.
Episodes de L'Historie de S. Jean Baptiste Detail du Tableau d' autel - Art Neo-Hellenistique (1250-1270) Academie, Sienne,
Essays in Northern European Art, Presented to Egbert Haverkamp-Begemann, (Davaco Publishing, 1983).
Gabrielle Sed-Rajna, Le Mahzor Enlumine, Les voies de formation d'un programme iconographique, (Leiden- E.J. Brill- 1983, (Tuta Sub Aegide Pallas, E.J.B.).
G. de Jerphanion, Les eglises rupestres de Cappadoce, (Paris, France: Geuthner, 1925— 1928).
G. J. Hoogewerff, 'S-Gravenhage, De Noord-Nederlandsche Schilderkunst Door, (Martinus Nijhoff, 1936).
Goticka Nastenna Malba V Zemich Ceskych, I, 1300 - 1350, Nakladatelstvi Ceskoslovenske Akademie Ved, Praba 1958.
Great Centers of Art, Prague, Allantleld and Schram Montclair, (Leipzig London: George Prior, 1970).
Hallenfahrt Christis, in Richard Paul Wulker, Bibliothek der Angelsachsischen Poesie, (Leipzig: Wigands, 1897), three volumes.
Himmel Hölle Fegefeuer, Das Jenseits im Mittelalter, 1994, Schweizerisches Landesmuseum, Zurich, Wilhelm Fink Verlag, Munchen,
J. Cabre Aquilo, Monumento Christiano-Bizantino, de Gabia La Grande, Memorias Junta Superior Excavaciones y Antiquesdades, LV, 1923.
Las Cantigas, Estudio Arqueologico de sus Miniaturas, por Jose Guerrero Lovillo, Madrid, 1949.
Les Ivoires Gothiques, Francais, Par Raymond Koechlin, Planches, Reimpression, (Paris, France: F. DE Nobele, 1968).
Legenda Aurea: Sept Siecles De Diffusion, Editions Bellarmin, Montreal 1986.
Luzerner Historishce Veroffentlichungen Band 24, Kloster und Pfarrei zu Franziskanern in Luzern, Clemens Hegglin/Fritz Glauser (Hg.), Rex-Verlag Luzern/Stuttgart 1989.
Manuel D'Histoire de la Litterature Francaise par Gustave Lanson et Paul Tuffrau, 1933, (Paris & Boston: Librairie Hachette D.C. Heath & Company).
M. Aubert, Les Fouilles de Doura-Europas, Bulletin Monumental, 1934, Lasssus, Sanctuaires chretien de Syria, Paris, 1947.
Meisterwerke Der Altdeutschen Malerei Von Gerhard Ulrich, (Somogy Paris: Hamburg, Alle Rechte Vorbehalten 1957).
Meisterwerke Kirchlicher Kunst, S. O Sterreich, Nnsbruck-Wien-Munchen. Aufnahmen, Text und Bildgestaltung von Alois Schmiedbauer.
Monumente Istorice Bisericesti Din Mitropolia Moldovel Si Sucevei, 1974.
O. Grandidier, Bulletin de la Societe d' archeologie de' Alger, I, 1895.
Popol Vuh, The Sacred Book of the Ancient Quiche Maya, translated in English by Delia Goetz & Sylvanus G. Morely, (Oklahoma: 1950).
Propylaen Kunstgeschichte In Achtzehn Banden, Band 3, Byzanz Und Der Christliche Osten, Von Wolfgang Fritz Volbach Und Jacqueline Lafontaine-Dosogne, 1968, Propylaen Verlag Berlin,
Sacramentum Serapionis, XXX, in Didascalia et Constitutiones Apostolorum, editor, Franz X. Funk, (Paderborn, 1905), 2 volumes.
Splendors Of Christendom, Great & Architecture in European Churches, Dmitri Kessel (Commentary by Henri Peyre, Edita Lausanne, 1st Published in 1964, Edita S.A. Lausanne).
Studies in the Dynamics of Byzantine Iconography), [1975, The Pennsylvania State Un., Park and London],
That Unknown Country (Or What Living Men Believe Concerning Punishment After Death), (Springfield, Massachuset: C.A. Nichols & Company, 1888).
The Book of Saints, by the Benedictine monks of St. Augustine's Abbey, (Wilton, Connecticut: Ramsgate, Morehouse Publishers, 1989, first published in 1921).
The Renaissance, Six Essays Wallace K. Ferguson, Robert S. Lopez, George Sarton, Roland H. Bainton, Leicester Bradner, Erwin Panofsky, (New York: Harper and Row, Harper Torchbooks, 1962, The Academy Library, CR 1953, by The Metropolitan Museum of Art).
Christmas Traditions and Legends, and other Holidays:
Alice Dalgliesh, Christmas, A Book of Stories Old And New, (New York: Charles Scribner's Sons, 1948).
Aileen Fisher, 1968, A Crowell Holiday Book, Easter, (New York: Thomas Y. Crowell Company).
Anne Thaxter Eaton, The Animals' Christmas, (New York: The Viking Press, CR 1944, Eaton and Valenti Angelo), "So Hallowed and So Gracious Is the Time--" by Anne Thaxter Eaton.
Bobbie Kalman, Early Christmas, The Early Settler Life Series, (Toronto, New York: Crabtree Publishers Company, 1981, 1990, 1991).
Celia McInnes, An English Christmas, (New York: Henry Holt & Company).
Clement A. Miles, Christmas Customs And Traditions, Their History and Significance, (New York: Dover Publishing, Inc., 1976).
Dorothy Gladys Spicer, 46 Days Of Christmas, A Cycle of Old World Songs, Legends and Customs, (New York: Coward-McCann, Inc., 1960).
D. J. Herda, 1983, Christmas, (New York and London: Franklin Watts, A First Book).
Earl W. Count, 4000 Years of Christmas, (New York: Henry Schumann, 1948).
Elizabeth Hough Sechrist, Christmas Everywhere, A Book of Christmas Customs of Many Lands, (Philadelphia: Macrae Smith Company, 1931 1936 & 1962).
Elizabeth Hough Sechrist and Janette Woolsey, 1959, It's Time For Christmas, (Written and Compiled by Decorations by Reisie Lonette), (Philadelphia: Published by Macrae Smith Company).
Sechrist and Woolsey, Its Time For EASTER, (Philadelphia: Macrae Smith Company, 1961).
Elva Sophronia Smith & Alice Isabel Hazeltine, The Christmas Book of Legends and Stories, (New York: Lothrop, Lee and Shepard Company, 1944, 3rd printing October 1945).
Francis X. Weiser, 1952, The Christmas Book, (New York: Illustrated by Robert Frankenberg, Harcourt, Brace & Company).
Gilda Berger, Easter And Other Spring Holidays, (New York; London; Toronto; Sydney: Franklin Watts, 1983, A First Book).
Hamilton W. Mabie, The Book of Christmas, (Toronto, Canada: The Macmillan Company of Canada, LTD).
Herbert H. Wernecke, (Editor), Celebrating Christmas Around The World, (Philadelphia: The Westminster Press, CR MCMLXII).
Horace J. Gardner, 1940 & 1950, Let's Celebrate Christmas, Parties, Plays, Legends, Carols, Poetry, Stories, (New York: The Ronald Press Company).
James Cross Giblin, 1985, The Truth About Santa Claus, (New York: Thomas Y. Crowell).
Jane Duden, Christmas,(New York: Crestwood House, 1990).
Leslie Dunkling, A Dictionary of Days, (New York, New York; Oxford, England: Facts On File Publishing).
Lillian Eichler, The Customs Of Mankind, With Notes on Modern Etiquette and the Newest Trend in Entertainment, (Garden City, New York: Nelson Doubleday, Inc., 1924).
Lillie Patterson, 1968, A Holiday Book, Christmas Feasts and Festivals, (Champaign, Illinois: Garrard Publishers Company).
Lisl Weil, 1987, Santa Claus Around the World, (New York: Holiday House).
Margaret E. Martignoni, Editor-in-Chief Dr. Louis Shores, Volume Editor, Ruth Weeden Stewart, Harvest of Holidays, Series Editor, (New York: A Collier's Junior Classics Series; The Crowell-Collier Publishing Company, 1962).
Maymie R. Krythe, 1954, All About Christmas, (New York, Evanston, & London: Harper & Row).
Patricia Bunning Stevens, 1979, Merry Christmas (A History of the Holiday), (New York: Macmillan Publishing Company, Inc., and London: Collier Macmillan).
Peter Watkins & Erica Hughes, 1981, Here's the Year, (Julia MacRae Books).
Raymond Jahn, Concise Dictionary of Holidays, (New York: Philosophical Library, 1958).
Robert Haven Schauffler, (Editor), Christmas, Its Origin, Celebration And Significance As Related In Prose and Verse, (New York: Dodd, Mead & Company, 1907, 1947).
Robert J. Myers, with the Editors of Hallmark Cards, Celebrations, The Complete Book of American Holidays, (Garden City, New York: Doubleday & Company, 1972).
Ruth Sawyer, 1941, The Long Christmas, (New York: The Viking Press).
Satomi Ichikawa, Robina Beckles Willson, (Text), Merry Christmas, (New York: Philamel Books, 1983).
Steve Englehart, 1993, Christmas Countdown, (An Avon Camelot Book).
Tasha Tudor, Take Joy! The Tasha Tudor Christmas Book, (Cleveland & New York: The World Publishers Company, 1966).
T. Fisher Unwin, Christmas in Ritual and Tradition, Christian and Pagan, (1912).
T. G. Crippen, Christmas And Christmas Lore, (Detroit: Gale Research Company, Book Tower, 1971, from facsimile reprint of the 1923 edition first published in London: Blackie & Son Limited).
Tristram Potter Coffin, The Book of Christmas Folklore, 1973, (New York: A Continuum Book, The Seabury Press).
The Life Book of Christmas, Vol. 3, The Merriment of Christmas, by the Editors of Life, (New York: A Stonehenge Book, Time Inc., 1963).
William Kean Seymour and John Smith, 1986, Happy Christmas, (Philadelphia: The Westminster Press).
William Muir Auld, Christmas Traditions, (New York: The Macmillan Company, 1931, republished in Detroit: Gale Research Company, Book Tower, 1968).
William S. Walsh, The Story Of Santa Klaus, Told for Children of all Ages From Six to Sixty, (New York: Moffat, Yard & Company, 1909, republished by Omnigraphics, Penobscot Building, Detroit, 1991).
Yorke Henderson, Lenore Miller, Eileen Gaden, & Arnold Freed, Parent's Magazine's Christmas Holiday Book, (New York: Parent's Magazine Press, MCMLXXII).
Research Papers, Theses and Typescripts:
Frank S. Harris III, Ancient America: Native Accounts of Their Origins, (Provo, Utah: Foundation For Ancient Research and Mormon Studies. FARMS reprinted HAR-73, from: Ancient America: Tenability of Old World-New World Contacts, by Harris III, Master Thesis, at University of Texas at Arlington, May 1973).
G. F. Bushman, Masonic & Mormon Temple Ceremonies, (North Salt Lake City, Utah: an unpublished research paper, CR March, 1952, dated March 1953).
Gordon C. Thomasson, Journal of Book of Mormon Studies, (Provo, Utah: Foundation for Ancient Research and Mormon Studies, 1993), Volume 2, Number 1, Spring 1993, pp. 21— 38, Paper entitled: Mosiah: The Complex Symbolism and Symbolic Complex of Kingship in the Book of Mormon.
Jennifer O'Reilly, A Garland Series, Outstanding Theses In The Fine Arts From British Universities, Studies in the Iconography of the Virtues and Vices in the Middle Ages, (New York, U.S.A., and London, England: Garland Publishing, Inc., 1988). Thesis submitted to the University of Nottingham for the degree of Doctor of Philosophy, October 1972).
Joseph L. Allen, A Comparative Study of Quetzalcoatl, The Feathered-Serpent God Of Meso— America, With Jesus Christ, The God of the Nephites, A Dissertation Presented to the Department of Ancient Scripture, Brigham Young University. In Partiel Fulfilment of the Requirement for the Degree of Doctor of Philosophy, August 1970.
L. W. Stokes, Temple Texts and the Pre-Mortal Council, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints Historical Library, Archives, call slip # PQ M233.3 5874t, 1980), typescript paper presented to John M. Lundquist, November 23, 1980.
Roger J. Adams, The Iconography of Early Christian Initiation: Evidence for Baptisms for the Dead, (unpublished manuscript 1977).
Sources that provide evidences for The Book of Mormon:
Alexander W. Bradford, American Antiquities, (New York: Dayton & Saxton, 1841).
Barry Fell, 1976, America B.C,. Ancient Settlers in the New World, (New York: Wallaby Book).
C.A. Burland, 1976, Peoples Of The Sun, The Civilizations of Pre-Columbian America, (New York: Praeger Publishing).
Cyrus H. Gordan, Before Columbus, Links Between The Old World And Ancient America, (New York: Crown Pub., 1971).
Dewey & Edith Wood Farnsworth, The Americas before Columbus, (Salt Lake City, Utah: Deseret Book Company, 1949).
Diane E. Wirth, A Challenge to the Critics, Scholarly Evidences of the Book of Mormon, (Bountiful, Utah: Horizon Publishers, 1986).
Foundation For Ancient Research & Mormon Studies = [F.A.R.M.S.], Provo, Utah. See the numerous publications by F.A.R.M.S,
G. Elliott Smith, 1924, Elephants & Ethnologists, (New York: E. P. Dutton & Company).
George Edward Clark, I Cry Joseph, (Salt Lake City, Utah: Bookcraft, 1952).
Genet Bingham Dee, A Voice From the Dust, A Sacred History Of Ancient Americans, (Salt Lake City, Utah: The Deseret News Press, 1939).
Gordon F. Ekhoim, Ancient Mexico & Central America, (New York: The American Museum of Natural History, 1970).
John Lloyd Stephens, Incidents of Travel in Central America, Chiapas, & Yucatan, 1841 (Revised with additional information by Frederick Catherwood, London, 1854).
Josiah Priest, American Antiquities, (Albany, New York: 1933).
Milton R. Hunter, & Thomas Stuart Ferguson, Ancient America & The Book of Mormon, (Oakland, California: Kolob Book Company, 1950).
Paul R. Cheesman, The World of the Book of Mormon, (Bountiful, Utah: Horizon Publishers, 1984).
P. De Roo, History of America Before Columbus, (J. B. Lippincott Co., 1900).
Salvatore Michael Trento, The Search For Lost America, The Mysteries of the Stone Ruins, (Chicago: Contemporary Books).
Samuel D. Marble, Dr., Before Columbus, (New York, South Brunswick: A.S. Barnes & Company, and London, England: Thomas Yoseloff LTD).
Wayne D Hamby, 1977, Donny Osmond Listens to Voices from the Dust, Part 1, (Orem, Utah: Publishing, Company).
Warwick Bray, Everyday Life of The Aztecs, (London, England: B. T. Batsford Ltd, 1968).
William Brandon, Editor in charge, Alvin M. Josephy, Jr., The American Heritage Book of Indians, (American Heritage Pub. Co., 1961).
