Notes:
Ye Are Gods... Children of the Most High: Studies of Deification & Perfection to Godhood in Historic Christianity, NDEs, Polemics & Art works [Kindle Edition]
2013 0123 Sarah Hinze - Susan Freeman - Darell Thorpe PRE BIRTH NEAR DEATH EXPERIENCES.mp3
2012 12-21 DARRELL THORPE The Santa Legends through the centuries.mp3
Are Early Christians Christians? If Not, How Could Modern Christians Be Christians?
Darell Thorpe, Associate Producer's Comments & Notes, 1-31-12What a lot of modern Christians don't realize, or care to look into, or want to accept, are these: There are a lot of similar arguments1 that early anti-Christians made against early Christians; and those made by modern "Christians" against Mormon-Christians.2
Answers that early Christian apologists gave their critics, still answers modern anti-Mormon "Christians!"3 The challenges are for modern Christians to answer the same types of charges; which answers would then be their own answers to their own charges made against the LDS church. How they might answer early critics without the use of doctrines that the early Christians used, would be interesting to see too!
Early Christian beliefs, doctrines & their ritualistic mysteries or dramas of those beliefs; all helped to answers many early anti-Christian charges. However, many modern Christians have later ignored; or are ignorant of the following doctrines & beliefs; while many others now reject them. As centuries went by, some Christian sects discontinued, or turned these earlier things into legends & traditions.4 Which, though they have some fragmented reminders of what they once were, are still in retrogressed, apostate, and legendized forms. Which many modern Christians now practice, while they are poking fun of, & rejecting the restored versions of many of these things, as they are restored in Mormonism, or The Church of Jesus Christ of Latter-day Saints.
A case in point was how one time some anti-Mormon "Christians," at the Utah State fair, were making fun of LDS temple garments. I asked them if their parents ever gave them "new clothing," during Easter. Some of them said "yes." I asked if they knew where the tradition came from? "No." I then pointed out how that it comes from earlier Christian customs of putting on white robes of baptism during Whitesunday.5 These go back to early Christian temple type mysteries, of being anointed, & clothed in white garments.6 So, while they accepted the later legendize traditions of new clothing for Easter, they rejected & made fun of the restored version of it.
It's ironic too, because of how the following doctrines, beliefs & rituals, are so well documented in historic Christianity. So it makes us wonder what "historic Christianity," and "biblical Christianity" they are talking about! Especially when they charge that Mormons are not Christians because they don't go along with "historic biblical Christianity!" It might be that Mormons-Christians might be more comfortable with many earlier Christian beliefs, than many modern Christians might. Or, at least those beliefs and rituals that have been restored by modern prophets in Mormonism. But, not the diverse off shoot beliefs & apostate practices that later developed during the dark ages, & in different versions of rituals & beliefs that early to later Christians argued about for centuries.7
Cases in point of early Christian beliefs now legendized:
1. Preexistence of our souls before birth into our own physical body.
2. Christ's descent into hell to preach the gospel.
3. Christ's pre-birth & post-resurrection world wide visits to other nations.
4. Deification, (becoming gods).
Preexistence, Christ's descent, his world wide treks answered the ancient critics' charges that Christ neglected other people, nations & those of pre-Christian times. If Christ pre-existed, he could have talked to prophets around the world in pre-Christian times. If he went to the spirit prison after his death, he could have preach the gospel there too. If he went to other nations, he wasn't neglectful, as charged, of neglecting millions of souls, for all would eventually get a fair chance to hear the gospel, if not in this life, in the next realms.8
The pre-existence was taught by the earliest Christians, while some later began to reject it too. Later, it was rejected by much later Church councils, like in 553 AD, during the Council of Constantinople. In other areas of Christianity, it was preserved in thousands of art works; while in other areas, it became legends, myths, stories & strange customs. Legends about water spirits, fairies, underworld demons, like in Lord of the Rings, where Gandalf falls and battles with a demon from the ancient world, Balrog, as they fall down into the deep places of the earth. This is a legendized version of Michael's combat with Satan, falling from heaven, crashing down into the underworld. Other pre-existence themes legendized are in stories about gulls, trolls, goblins, & strange creatures of the woods, lakes & streams; which are the fallen angels, which when cast out of heaven, during the war in heaven, fell into the deep places of the earth, & other places. Ironically, many modern anti-Mormon "Christians," have to use parts of the pre-existence doctrine, to make the false charge that "Mormons are satanic!" Or are "devil worshipers!" What nonsense! The very mention of "devil," or "satan," taps into the doctrine of the pre-existence, because of how the devil or satan is said to be a fallen angel, who made war in heaven.
Christ's Descent into Hell: Though many modern Christians still hold to this belief, many others don't, they reject it, or don't know about it. It's ironic, however, to hear anti-Mormon "Christians," poke fun of LDS' beliefs in salvation for the dead, & baptism for the dead, when earlier Christian creeds mention Christ's descent into hell. Moreover, baptism for the dead were done by earliest Christians; but then, were eventually discontinued too. Different strange versions were developed in Masses, Liturgical rites & mysteries, derived from earlier Christian rituals for the dead, such as prayers. Other versions, that of baptism of dead bodies, were discontinued by later Christian councils, such as at Hippo and Carthage, during the late 4th century. Thousands of art works show Christ in hell, with angels, prophets & saints, all preaching the gospel & freeing souls out of hell. The ritualistic types & dramas that acted out this event were earlier forms of baptism. Baptism being a type of being buried with Christ and raised in the resurrection with Christ. Baptism also included anointings, washings, putting on new ritualistic garments, & in some cases, hand clasps, as those coming up out of fonts would be ritualistically pulled up, like in the resurrection. One of the most popular ways to show the descent & resurrection, especially in iconography of the Anastasis, is to show different types of hand & wrist grips in lifting souls up in the resurrection. Christ's descent was even made fun of by early anti-Christian, Celsus, writing about 170-80 AD. He also knew about & rejected the early Christians' different versions about the pre-existence, of 2 divine sons fighting in a war in heaven; & the fall of the angels down into the underworld to then be put in chains. A theme so often depicted in historic Christian art works all over historic biblical Christianity down through the centuries.
Christ's world wide trek before his birth & during his post-resurrection victory march throughout the world, also must have been noted by ancient critics too, who made fun of Christ as being a wanderer, who couldn't stay put. Contradicting their own charges, critics would ignore Christ's descent & world wanderings, to then charge that Christ was neglectful of other nations, & that he couldn't rule or extend the boundaries of his kingdom beyond the paths of the sun, like the pagan gods could. Christian apologists said that he could & did! But, Christ's world wide trek fades off into later traditions & stories about Santa Claus' frosty annual flights all over the world. So, while many modern Christians do the Christmas things, they reject the Book of Mormon's account of Christ's post-resurrection visitation in glory to the ancient Americas. And of him speaking to prophet in the ancient Americas, during his pre-existence too. Christ world wide treks were preserved in many later legends about the Christ-child's wanderings about to visit & test St. Dorothy, St. Martin, St. Christopher, St. Augustine, & many others. Wandering Christ-child stories are still popular in many Christmas stories too; which became German Christkindl legends; which became Kriss Kringle stories; which some threads of the traditions, became Santa Claus. How might modern anti-Mormon "Christians" answer the early anti-Christian charges that Christ neglected other people and nations, without the use of the early Christian doctrine that Christ went to other nations, (as the Book of Mormon testifies too), is interesting. Some say that Christ could have went. Others that he couldn't of because, "there's no evidence that he did," because the Ancient Americans were so "paganistic & barbaric!" So would this mean the the devil, & his demons (oh! there are those pre-existence words again!), were able to travel to the ancient Americas, but Christ didn't? What ever be the case, The Book of Mormon is one of those "extra-biblical" books that many anti-Mormon "Christians" say, makes Mormons "not Christians!" Even though The Book of Mormon is a back up witness with the bible, for Christ?
Deification, (becoming gods): It's ironic that many modern Christians will claim that Mormons can't be Christians because they don't accept the Nicene Creed of 325 AD., which is extra biblical, the formula of the creed is not in the scriptures.9 Which is another charge many critics say makes Mormons "not Christians," because "they believe in extra-biblical books," like The Book of Mormon, Doctrine & Covenants & Pearl of Great Price & the Bible, 'as far as it is translated correctly.'" Another thing critics say makes Mormons "not Christians," is their belief that "Mormons teach they can become gods!" The irony is that the critics have to tap into the doctrine of pre-existence again to charge this! For one of the beliefs that critics say makes Mormons "devilish," "satanic" & a non-Christian "cult!" is that they are "Godmakers!" The irony continues when we take into account that the same early Christian fathers of the 4th century, who were made to accept Emperor Constantine's edict to accept the Nicene creed, or else! Are some of the same ones who also taught their own versions of deification, that early Christians could become gods, or become like Christ. Different versions of deification were shaped, & developed as the doctrines about what "god" was said to be like; were argued over by early to later Christians, before, during, & after the Nicene Creed era of 325 AD. (See: The Ante-Nicene Fathers series, The Nicene & Post Nicene Fathers series).
Also, a physical resurrection, eventually was argued to be just a spiritual resurrection, & so this influenced later versions of deification that became anti-body types. The deified would not need a resurrected body to be gods or goddesses in the eternities, claimed certain early to later Christians, such as Origen. Other areas of Christianity also had a difficult time in depicting the godhead, for if, as the Nicene Creed said, there is only one God, or they three are one! How were they to be depicted in art? Three rabbits, triangles, stars, circles, a hand extending out of a cloud; 3 heads on one body; 3 faces on one head. All these became symbolical ways to represent the 3-in-1 "godhead," in post-Nicene Christianity. So the doctrine of deification was also effected too by the changes in what God was said to be like. That's why later Christians talk about becoming one with the "one God" in the 3-in-1 Godhead, in being perfected and deified. Later debates were held, such as in Northern Europe, in 400 AD, about what perfection meant. Perfection, being a part of deification, was also made fun of by Celsus, who talked about how the earlier Christians believed in an old worn out myth; & how they were teaching each other that they can be perfect. Deification also answer the early anti-Christians' mocking questions about why Christ, who created the universe, would need to come down to earth to work with wood? Was it to see what was happening here? Why did he need food, need to travel about & be born into a physical body of a man? Why did god become a man? The answer that early Christian Apologists gave, which taps into the doctrine of deification, was that Christ became a man so you can learn from a man how to become god. (See the You Tube series of another debate, which Martin Tanner took part in on K-Talk, about deification. Plus, Darell Thorpe discussing deification with a critic. Series: Contrasting LDS & Early Christian Versions of Deification).
With the restoration of many of these ancient beliefs and doctrines, as members of the Church of Jesus Christ of Latter-day Saints testify. The fact that these beliefs answered many issues raised by early anti-Christians; still can be answers to many modern issues & questions. Why are we here? Where do we go after death? Did Christ go to other nations, if he died for the sins of the whole world? What about prophets & apostles? Or is God silent & uninterested in speaking to them, as in times of old? What about those who didn't hear about Christ, before the Christian era? What will happen to these millions of souls? What about those who died after Christ, the millions of souls in other nations who never heard? What's going to happen to them?
The answers that the restored gospel gives to these questions have been vilified, rejected & said to be some of the reasons why Mormons can't be Christians. However, the same answers, with parallel beliefs & doctrines used, by earlier Christians, still should be considered. As with the questions; that if these doctrines are ones which makes Mormons "not Christians." What then would become of the early Christians who believed in their own versions of them, though not exactly the same as the restored versions? Would their own versions make them also disqualified as being not Christians? If so, where would that leave modern ones? How could modern Christians be Christians?
Bibliography:
A. S. Garretson, Primitive Christianity And Early Criticism,(Boston: Sherman, French & Company, 1912).
R. Joseph Hoffmann,(translator) Celsus On The True Doctrine,(A Discourse Against the early Christians),(Oxford: Oxford University Press, 1987).
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The Nicene and Post-Nicene Fathers,(Grand Rapids, Michigan: W. M. B. Eerdmans, reprinted April 1986), fourteen volumes.
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1: Old Testament and Related Subjects, (1986).
2: Enoch The Prophet, (1986).
3: The World And The Prophets,
4: Mormonism and Early Christianity, (1987).
And other volumes in this series.
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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).
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James M. Robinson, The Nag Hammadi Library In English, (San Francisco, California: Harper & Row, 1977).
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).
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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).
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The Icon, (New York: Arnoldori Editore, & Alfred A. Knopf., Inc. 1982).
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Weitzmann, & others, Arnoldori Editor, The Icon, (New York: Alfred A. Knopf, 1982).
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Leopold Wagner, Manners, Customs, & Observances, Their Origin & Signification, (London: Scripta Manent, William Heinemann, 1894, republished in Detroit, Michigan: Gale Research Company, Book Tower, 1968).
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).
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).
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).
Origen Against Celsus:
http://www.newadvent.org/fathers/0416.htm
Justin Martyr:
http://www.newadvent.org/fathers/0126.htm
http://www.newadvent.org/fathers/0127.htm
Clement of Alexandria:
http://www.newadvent.org/fathers/0210.htm
Gregory of Nyssa, see last paragraph:
http://www.newadvent.org/fathers/2910.htm
Octavius (Minucius Felix)
http://www.newadvent.org/fathers/0410.htm
Tertullian, An Answer To the Jews
http://www.newadvent.org/fathers/0308.htm
To Autolycus (Theophilus of Antioch)
http://www.newadvent.org/fathers/02041.htm
Council of Constantinople AD 553: Origen's version of pre-existence rejected in part:
http://www.newadvent.org/fathers/3812.htm
To name a few for, see also my video series on You Tube.
http://www.youtube.com/profile_videos...
End Notes:
1- A. S. Garretson, Primitive Christianity And Early Criticism, (Boston: Sherman, French & Company, 1912); R. Joseph Hoffmann, (translator), Celsus On The True Doctrine, A Discourse Against the early Christians, (Oxford: Oxford University Press, 1987); Robert Louis Wilken, The Christians As The Romans Saw Them, (Yale Un. Press; New Haven & London, 1984); Stephen Benko, Pagan Rome And 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 & Company, 1967); Daniel C. Peterson, Dr. and Stephen David Ricks, Professors, Offenders For A Word {How Anti-Mormons Play Word Games to Attack the Latter-day Saints},(Salt Lake City, Utah: Aspen Books, 1992).
2- Darell Thorpe, Mormonism: Shadow or Reality in Historic Biblical Christianity - Early anti-Christian writings Parallel Modern anti-Mormons' Writings, (Salt Lake City, Utah: On line Kindle Edition, 2011).
3- Darell Thorpe, Early Christian Answers to Primitive Critics, How Their Responses Answer Modern Issues, (Salt Lake City, Utah: Salt Lake Community College, August 1996; College Research Paper for a Humanities Special Studies Class; Instructor: John Fritz, Student: Darell Thorpe). Topix: Justin Martyr Jr., Answers to Early Anti-Christians, answer modern Anti-Mormon "Christians!" (May 28, 2008). http://www.topix.com/forum/religion/latter-day-saints/TA5R4BO83H9OD39T8#c7
4- Some of these doctrines that eventually became legends in later centuries, in different areas of Christianity are these: 1. The Pre-existence, it was legendized into stories about water spirits, underworld demons, cave trolls, creatures of the forest, streams, lakes & rivers. Goblins, ghouls, & fairies. 2. Early Christian mysteries eventually were fraternalized in later freemasonry. 3. Christ’s world wide treks became legendized into Santa Claus’ annual frosty world flights. 4. Early Christian white garments in their mysteries, eventually became Whitesunday traditions, to become new clothing during Easter. 5. Eternal marriage eventually became later hand clasping rings, the circle a symbol of eternal love. The priests often saying: “What God has jointed together, [with the groom holding the bride by the right hand], let no one divide asunder.” 6. Christ’s descent into hell was later turned into legends too, though also preserved in creeds, art works, liturgical & mass dramas. Mystery & moral plays, & iconography of the Anastasis.
5- Elizabeth Hough Sechrist & Janette Woolsey, Its Time For EASTER, (Philadelphia: Macrae Smith Co., 1961), 21, & 24-5. The Nicene & Post-Nicene Fathers, 5:519-520, & 524, Gregory of Nyssa: Dogmatic Treatises, (reprint June 1972, by WM. B. Eerdmans). Marion P. Ireland wrote that "White was the robe for newly baptized Christians in the primitive church,” (Textile Art in the Church, by Marion P. Ireland, 1966, 67, & 1971, Pub. Abingdon Press., Nashville & N.Y., p. 73). Iconography of Christian Art, by Gertrud Schiller, Vol.1, trans., by Janet Seligman, 1966 & 77, New York Graphic Soc. Greenwhich, Conn., #364., dated c.1170 Hortus Deliciarum. Brigham Young Un. Studies Vol.22, Winter 1982 #1, pp.31-45, Clothed Upon: A Unique Aspect of Christian Antiquity, by Blake Ostler. Also, Heaven: A History, pp.137, 140-1, pl.26. The Golden Age of English Manuscript Painting (1200-1500) by Richard Marks & Nigel Morgan 1981, pp.60-1, pl.11. L' Art Roman En Espagne by Marcel Durliat 1962, fig.219; Medieval French Miniatures by Jean Porcher #27; Anglo-Saxon Art by David M. Wilson pp.186-7 fig.233; Monuments of Romanesque Art, Swarzenski, op. cit., pl.20 fig.45, pl.173, fig.380-1, pl.209. fig.491; Romanesque Sculpture, p.39, fig.18; The Icon, Weitzmann, pp.26-7, 30-1. One of the traditions that preserved in part the use of baptismal garments, in later centuries was the festival known as "Whitsuntide." The Christian pentecost festivals were also called "...Whitsuntide, so called because the catechumens who had received the rite of Baptism on the previous day were clothed in white while attending Mass during Pentecost. Hence Whit Sunday is really a corruption of "White Sunday." (Manners, Customs, & Observances, (Their Origin & Signification), by Leopold Wagner, Pub. Scripta Manent, Lon. William Heinemann, 1894, republished by Gale Research Co., Bk. Tower, Detroit, 1968, p.212-3).
"THE CUSTOM of wearing new clothes at Easter probably dates back to the time when the New Year started in March and new clothes were worn to signify a new beginning. Some people trace it to the early Church era when white robes were conferred on the recently baptized. According to this theory, the regular members of the Church wore new attire in memory of their own earlier baptisms.
The putting on of new garments was soon followed by superstitions about the custom. One of the more widely known rhymes is as follows:
At Easter let your clothes be new,
Or else be sure you will it rue.
An American belief is that good luck can be ensured for the year by wearing three new things on Easter Day.... The baptism of converts was preformed at Pentecost, and it still is second only to Easter Eve as a popular time for baptism. The white robes worn by the candidates for baptism prompted the English to call Pentecost "Whitsunday" (white Sunday). This remains the common name of the observance in Anglican churches. Today in the Roman and Anglican Churches the color of the liturgical vestments is red, symbolizing the tongues of fire in which the Holy Spirit appeared." (CELEBRATIONS (The Complete Book of American Holidays), by Robert J. Myers, with The Editors of Hallmark Cards, Doubleday & Co., Garden City, N.Y., 1972, pp.108 & 156-7).
"The joyful custom of wearing new clothes on Easter was kept by the early Christians. Easter Week was once called "White Week" or "Week of New Garments." Easter was a popular time for baptisms. People who were baptized wore new white clothes as a sign of their new life. There were other reasons for new clothes. People wanted to be as beautiful as the earth with her fresh leaves and flowers. Also, a common superstition said that anyone who wore old clothes would have bad luck:
At Easter let your clothes be new
Or else be sure you will it rue!
People who were too poor to buy new clothes wore a new ribbon, scarf, tie, or even new shoelaces...." (A Holiday Book, Easter, by Lillie Patterson, 1966, pp.21-22). "In the days of the early Christians, Easter was the time when new members of the church were baptized. Afterward they put on new white clothes as a sign of their joy. Now everyone likes to wear something new on Easter Sunday." (A Crowell Holiday Book, Easter, by Aileen Fisher, 1968, Pub. Thomas Y. Crowell Co., N.Y., pages not numbered). "Whitsunday. In Christian ritual, English name for the feast of Pentecost, ranking in importance with Christmas and Easter. Whitsunday commemorates the descent of the Holy Spirit on the Apostles and disciples, the founding of the Church, the gifts of the Holy Spirit, and the mission to bring the Christian faith to all people throughout the world. The name Pentecost comes from the Greek word for 50 and refers to the 50 days after the Jewish Passover, which the ancient Jews celebrated as Shavuoth, a festival of thanksgiving for the year's harvest (Exodus 23:16).... The Early Church adopted the Greek name from the Jewish feast. When the feast is called Whitsunday, as in The Book of Common Prayer, it refers to the custom in Northern European countries of conferring baptism during the time. The candidates for baptism were dressed in white, thus White-Sunday, or Whitsunday. Since it was too cold in many Northern European countries to baptize during the great Easter vigil, many of the customs were transferred to Pentecost." (The Facts On File Encyclopedia Of World Mythology And Legend, by Anthony S. Mercatante, 1988, Facts On File, N.Y., Oxford, p.673.)
"Whitsunday: The English word "Whitsunday" (White Sunday) originated in the custom of newly baptized persons presenting themselves for service all dressed in white. Whitsunday derives its meaning and associations from the Jewish feast of Pentecost. Originally it lasted seven days but was limited, in 1094, to three days; Tuesday was abolished in 1711, and, by order of Pope Pius X in 1911, Monday was excepted as a day of holy obligation. Nevertheless, most European countries still observe the Monday following Whitsunday as a legal holiday...." (Concise Dictionary of Holidays, Raymond Jahn, Pub. by Philosophical Library, N.Y., 1958, p.100).
"Whit Sunday ... In the Christian Church it commemorates the descent of the Holy Spirit. The name means `white Sunday', thought to be an allusion to the white baptismal garments once worn on this day...." (A Dictionary of Days, by Leslie Dunkling, Pub. Facts On File Pub., N.Y., N.Y., Oxford, England, p.131).
"The British call Pentecost Whitsunday. The reason for this was that new Christians were often baptized during Pentecost. They wore white robes during the ceremony, giving the holiday the name White Sunday. In time, this became shortened to Whitsunday. All Christian churches celebrate Holy Communion and Confirmation on this occasion." (Easter And Other Spring Holidays, by Gilda Berger, Pub. by Franklin Watts, N.Y., Lon., Toronto, Sydney 1983, A First Book, p.38; Biblical Myths & Mysteries, by Gilbert Thurlow, Pub. by Octopus Books, 1974, London, p.64).
Whitsun, is special in England, for at the times of baptism “the candidates always wore white robes. Candidate means ‘robed in white.’” Peter Watkins & Erica Hughes, 1981, Here's the Year, (Great Britain: Camelot Press, Southhampton; New York; Julia MacRae Books, 1981), p. 90.
The modern "...ceremony of infant baptism, as practiced in the great church of the world." [Is described by J.M. Sjodahl], "The priest who performs it is directed to wear a white surplice, & two "stoles," or regalia; first one violet colored, to denote the sinfulness of the candidate, & then, after the evil spirit has been driven out, a white one, the symbol of purity & innocence. After the officiating clergyman had learned the name from the godfather, he gently breathes three times upon the child, to drive away the devil, and says: "Depart from him, thou unclean spirit, & give place to the Holy Ghost the Paraclete." Then he makes the sign of the cross on the forehead & the breast, & says a prayer. Next he lays his hands on the head of the infant, to signify that he takes possession in the name of the Lord, & utters another prayer...." Later during this ceremony, The clergyman "...puts a little spittle on his thumb & touches the ears & nostrils of the child, saying: "Epheta, that is to say, Be opened;" &, "For a sweet savor." Again the devil is commanded to be gone. The ceremony of the spittle is regarded as "deeply significative." Man is, we are told, in his natural state, spiritually deaf & dumb. Hence the ceremony of opening the ears & nostrils to "signify the necessity of having the senses of the soul open to the truth & grace of God."
"Next a promise is taken in behalf of the infant that it will renounce Satan, & all his works, whereupon it is anointed with oil upon the breast & between the shoulders, in the form of a cross. (Here the violet regalia are changed for the white.) The infant is now asked whether it believes in the Trinity, & the sponsor says, Yes. It is then asked whether it will be baptized, & the sponsor again says. Yes. Then water is poured 3 times upon its head, in the form of a cross,..." [In the name of the Father, Son & Holy Ghost]. "...After the water the infant is anointed on the head with chrism consisting of oil & balsam. A white linen cloth is also placed on its head, a reminder of the white garment in which the Christians in ancient days were clothed after baptism...." (The Reign of Antichrist (Or The Great "Falling Away") by J.M. Sjodahl, 1913, pp.36-45, citing here from pages 41-44).
6- Darell Thorpe, Holy & Protective Garments in Historic Christianity: Symbols of Deification, Resurrection, Clothed in Righteousness (Salt lake City, Utah: Kindle Edition - Sep 30, 2011, on line). The Ante-Nicene Fathers = (TANF) 2: p.49-50, 54, 91-3, 104-5, 174, 198-200, 203-6, 209-11, 213, 215-219, 231, here Clement of Alex., mentions being anointed & clothed in a garment, symbolic of Christ. He also made reference to "...the robe of immortality,..." See also p.234, 253-56, 265-6, 271, 302-3, 312-13, 461-2, etc. Monuments of Romanesque Art, Hanns Swarzenski, 1954 & 1967, Un. of Chicago Press, pl. 20, fig.45, pl.173, fig. 380, & 381, pl.173; Coptic Textiles, Ludmila Kybalova, Pub. by Paul Hamlyn LTD., 1967, pages 68-9, fig. 15 & 16, & p.34; Heaven: A History, by Colleen McDannell & Bernhard Lang, Pub. by Yale Un. Press, 1988, p.137, 140-1, & pl.26; Manners, Customs, & Observances, (Their Origin & Signification), by Leopold Wagner, Pub. Scripta Manent, Lon. William Heinemann, 1894, republished by Gale Research Co., Bk. Tower, Detroit, 1968, pp.212-3. Brigham Young Un. Studies Vol.22, Winter 1982 #1, p.31-45, Clothed Upon: A Unique Aspect of Christian Antiquity, by Blake Ostler.
7- Allen H. Richardson, M. Ed., David E. Richardson, Ph. D., and Anthony E. Bentley, M. Sc.; 1000 Evidences For the Church of Jesus Christ of Latter-Day Saints, Volume 1, The
Everlasting Gospel, The First 500 Evidences, (Salt Lake City, Utah: Hawkes, 1994). Daniel C. Peterson, Dr. and Stephen David Ricks, Professor: Offenders For A Word {How Anti-Mormons Play Word Games to Attack the Latter-day Saints}, (Salt Lake City, Utah: Aspen Books, 1992). Comparing LDS Beliefs With 1st Century Christianity, The Ensign, March 1988, p. 7-11, (Salt Lake City, Utah: The Church of Jesus Christ of Latter-day Saints). 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 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. Milton R. Hunter, The Gospel Through the Ages, (Salt Lake City, Utah: Stevens & Wallis, 1945). 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); 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). The Reign of Antichrist Or The Great "Falling Away" by J.M. Sjodahl, 1913.
8- The early anti-Christian charge that the early Christians' god, or Jesus Christ, neglected other nations, sent no prophets to others, or didn't extend his Kingdom beyond the paths of the sun, or was neglectful of those before the Christian era can be found in the following:
Celsus: "Certainly, you Christians will not say that Christ, when He found that He could not induce the inhabitants on the surface of the earth to believe in His doctrines, descended to the infernal regions, in order that He might persuade those that dwelt there."
Celsus also goes on to accuse the early Christian of "inventing absurd apologies by which you are ridiculously deceived".
Celsus may have also noted that the pagan nations had correlative stories, and so he may have charged that the Christians' version was borrowed. Origen wrote in response to Celsus, that like it or not, Christ did descend to preach unto the spirits in hades.
(Sources: John P. Lundy, Monumental Christianity, pp.73-4; The Ante-Nicene Fathers, Vol.4, pp.419-20, & 448; Hoffmann, Celsus On The True Doctrine, p.65; Nibley, The World And The Prophets, pp.18-19; Nibley, Mormonism and Early Christianity, note 107, Origen Against Celsus II, 43, in PG 11:864-65. Hercules return from Hades may have been considered to be similar to Christ's descent & ascension up out of Hades. Concerning this, Lundy asked this question: "Can all this be a type of what is so often grouped together on the Christian monuments, Christ, after his resurrection, subjugating the powers of darkness, and doing His work of human restoration in founding His Church by Apostolic commission to preach the Gospel to all nations, and thus undoing the effects of the first human transgression?" (Lundy, Monumental Christianity, pp. 399, see also p. 98).
In another translation of Celsus: "Perhaps you Christians will say that having failed to convince men on earth of his divinity, he descended into hell to convince them there. In all of these beliefs you have been deceived; yet you persist doggedly to seek justification for the absurdities you have made doctrines." (Hoffmann, Celsus On The True Doctrine, p.65).
Origen responded to Celsus: "Whether he like it or not, we assert that not only while Jesus was in the body did He win over not a few persons only, but so great a number that a conspiracy was formed against Him on account of the multitude of His followers: but also, that when He became a soul, without the covering of the body, He dwelt among the disembodied spirits, converting such of them to Himself as were willing, or those whom He saw for reasons known to Himself, to be fitted for salvation." (Lundy, Monumental Christianity, p. 266, see note 1, Contra Cel., II. c. 43, Harvey's Creeds, I. p. 337).
Even the late 19th century anti-Christian writer, like Celsus, also notes this doctrine was taught and depicted in art works by the early Christians. Hence, T. W. Doane, notes: "Ancient Christian works of art represent his [Christs] descent into hell." (T. W. Doane, Bible Myths, and their Parallels In Other Religions, being a comparison of the Old and New Testament Myths and Miracles with Those of Heathen Nations of Antiquity, Considering also Their Origins and Meaning, 1882, 7th edition 1910, See chapter 22 pp. 211-214. Doane wrote that: "The doctrine of Christ Jesus' descent into Hell is emphatically part of the Christian beliefs, although not alluded by Christian divines excepting when unavoidable." Doane goes on to cite from St. Chrysostom, Clement of Alexandria, Origen, and others. (Bible Myths, pp. 211-14; Dean Plumptre's The Spirits in Prison: Studies on the Life after Death, p. 85, S.; see also: The Ante-Nicene Fathers, Vol. 4, pp. 419-20, & 448, Origen Against Celsus, Book 2, Chapter XLIII; Hoffmann, Celsus On The True Doctrine, p.65. Note 4: Jameson's History of Our Lord in Art, vol. 2, pp. 354-5).
Certainly the descent would answer another issue brought up by other critics about the early Christians' God being neglectful of others in pre-Christian times; for if they got to hear the gospel in the spirit world, they wouldn't have been neglected.
The early anti-Christian Porphyry, 2nd half of the 3rd cent. A.D., asked: If Christ is the way the truth and the life, and no ones comes to the Father but through Him, (John 14:6), what happened to the innumerable souls before the time of Christ, why did he hide himself for so many ages? Julian the Apostate asked why God had sent prophets to the Jews only, but no prophets & oil of anointing to other nations? Did God neglect us? The answer to these polemical questions, as given by some of the early Christian Fathers was that the gospel had been preached throughout the world and in the realms of the dead for prophets, angels and Christ had gone forth everywhere to spread the word.
(Sources: Robert L. Wilken, The Christians As The Romans Saw Them, (New Haven and London: Yale University Press, 1984), pp. 162-3, & pp.94-196; After Jesus, by Reader's Digest, pp.199-200; The Ante-Nicene Fathers, 4: pp.407, 419-20, 422, 444, 447-8, 454, 458, 464, 468, 528, 557, 609, 617, 634, 641, & 660, Origen Against Celsus. Joseph Wilson Trigg, Origen, The Bible & Philosophy in the Third-century Church, (Atlanta: John Knox Press, 1983), pp. 222-243; John P Lundy, Monumental Christianity, Or the Art and Symbolism of the Primitive Church, (New York: J W Bouton, Broadway, 1875, 2nd Edition, 1882), pp. 73-4; Joseph R. Hoffmann, Celsus On The True Doctrine, (Oxford Un. Press, 1987), p.65; Dr. Huge W. Nibley, The World And The Prophets, (Salt Lake City and Provo, Utah: Deseret Book and Foundation For Ancient Research and Mormon Studies, 1987), volume 3 in The Collected Works of Huge Nibley, p.18-19).
Justin Martyr, [A.D. 110-165], wrote a polemical work that responded to some of the early anti-Christian Jews. He accused some of them having removed from some of the copies of the sayings of Jeremiah a prophecy that predicted Christ's descent. "The Lord God remembered His dead people of Israel who lay in the graves; and He descended to preach to them His own salvation." Lundy gives another translation of this prediction as it was recorded by Irenaeus: "`And the Lord remembered His dead saints (Israel) who slept in the land of sepulture; and He went down to preach His salvation to them, and to rescue and save them.'"
(Sources: The Ante-Nicene Fathers = (TANF), (Grand Rapids, Michigan: W. M. B. Eerdmans Publishing Company, T & T Clark Edinburgh, reprinted, Oct. 1989), vol., 1: pp. 234-5, chapter LXXII, Justin Martyr, Dialogue With Trypho, see note I on p. 235, This is wanting in our Scriptures: it is cited by Iren., III, 20, under the name of Isaiah, and in iv. 22 under that of Jeremiah. See also: Alfred Firmin Loisy, The Birth of the Christian Religion and The Origins of the New Testament, (La Naissance du Christianisme Les Origines du Nouveau Testament), translated from French by L. P. Jacks, see pp. 204, & 270-1; James L. Barker, Apostasy From The Divine Church, (Salt Lake City, Utah: Deseret News Press, Kate Montgomery Barker, 1960), p. 63. Barker makes reference to Irenaeus, Against Heresies, IV, 27, 2, 12; Justin Martyrs, Dialogue with Trypho, LXXII, 4; The Shepherd of Hermas, Sim. IX. xvi, 5. See also: Ferguson, Encyclopedia Of Early Christianity, pp. 411-12; John P. Lundy, Monumental Christianity, Or the Art and Symbolism of the Primitive Church, (New York: J W Bouton, Broadway, 1875, 2nd Edition, 1882), pp. 264).
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). If good angels & bad demons can go everywhere, why couldn't our Lord, Jesus Christ, before his birth, as a Spirit, & after his resurrection, go wherever he wished?
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).
God not neglectful of pre-Christian time people:
In the: RECOGNITIONS OF CLEMENT, [1ST--4TH CENTURIES A.D.?] Clement was concerned about what happened to those who lived in the times before Christ's birth, how could they be saved? Peter's answer is interesting to consider. In one translation, Clement asks Peter: "If those shall enjoy the kingdom of Christ, whom His coming shall find righteous, shall then those be wholly deprived of the kingdom who have died before His coming?" Then Peter says: "You compel me, O Clement, to touch upon things that are unspeakable. But so far as it is allowed to declare them, I shall not shrink from doing so. Know then that Christ, who was from the beginning, and always, was ever present with the pious, though secretly, through all their generations; especially with those who waited for Him, to whom He frequently appeared. But the time was not yet that there should be a resurrection of the bodies that were dissolved... In like manner [as what happened to Enoch, etc., Gen.5:24,] others were dealt with, who pleased His will, that, being translated to Paradise, they should be kept for the kingdom. But as to those who have not been able to completely fulfil the rule of righteousness, but have had some remnants of evil in their flesh, their bodies are indeed dissolved, but their souls are kept in good and blessed abodes, that at the resurrection of the dead, when they shall recover their own bodies, purified even by the dissolution, they may obtain an eternal inheritance in proportion to their good deeds. And therefore blessed are all those who shall attain to the kingdom of Christ; for not only shall they escape the pains of hell, but shall also remain incorruptible, and shall be the first to see God the Father, and shall obtain the rank of honour among the first in the presence of God.” The Ante-Nicene Fathers, Vol.8, pp.74, & 91, Recognitions of Clement, Bk.1, see chapts.51-52, see also: The World And The Prophets, (The Col. Works, of Huge Nibley, Vol.3), pp.168, note 9, p.299, & 311, J.-P. Migne, Patrologiae Cursus Completus. Series Graeca (Paris: 1857-1866), 1:1236.
The fairness of God & the heavens is to also give those who were once disobedient, (New Testament, KJV, 1 Peter 3:15-22; 4:5-6), or who didn’t even know about God & his Son, Jesus Christ, many opportunities to hear the gospel & freely accept it, or reject it. Those who heard it, and knew of it, but were disobedient, will get many opportunities to hear it again & either live it or continue on down their paths of sins & bad habits. These are according to the ancient scriptures and the early Christian writings & art works, that show Christ, prophets, apostles, angels & saints preaching the gospel in hell, limbo, purgatory, the abyss, or underworld; then of Christ harrowing hell; guiding captives of hell over to paradise; or how Christ brings them to his Mother Mary, then brings the liberated souls to God the Father who have been set free from hell’s dungeons, the pit, or underworld spirit prison house; despite a personified hell & the Devil & his demons attempts to stop them from freeing their captives. Heavenly missionary forces, including John the Baptist, are depicted going down and preaching the gospel to the souls held captive, the doors of hades, limbo, purgatory or hell are kicked down by Christ. Christ & his angels, including Michael, bind the devil in irons as they resurrect & lift souls up out of their graves, or out of the opened pit or cavern of the underworld, to set them free from death & hell & the demonic powers in those after life realms. Thousands of art works all over historic Christianity, in the different sects & branches of Christianity, show different versions of this post-crucifixion event. Iconography of the Anastasis, or resurrection often shows different types of hand & wrist grasping done between Christ &Adam & Eve, the first to be resurrected out of their graves, which are depicted as an open pit in the underworld, with Christ standing on the broken down doors, often times fallen on a personified hades, hell or underworld demon, or the devil himself; symbolic of Christ’s victory over death & hell. The victory of Christ over death & the devil, where he tramples them, or puts them under his feet, or make them his foot stool, is symbolic of his victory. His victory march throughout the world, as he goes throughout all nations, places & peoples, is underway, during his post-resurrection victory march, with the cross-banner-weapon in his hands. Thus, Christ not only went to the realms of the dead, as a glorious spirit, after the crucifixion; he also went throughout the world, during his post-resurrection world wide treks. Art works of Masses for the Dead, Liturgical dramas, moral & mystery plays also depict different aspects of this event. The point being that even the once wicked souls held captive by the devil & his fallen angels, can eventually repent, upon hearing Christ calling to them & preaching to them; and be resurrected & set free as Christ’s glorious light, burst forth into the darkness of the underworld to set the repentant free. They come forth as “the grateful dead,” singing praises to God & Christ who has raised them up, or lifted them up, (by different types of hand & wrist grips), during the Anastasis, resurrection or Easter dramas, & harrowing. The descent into hell, limbo, hades, purgatory is one of the 12 passions, or passions showing Christ’s mercy and love for the whole world, & after life realms. Christ often is depicted in a mandorla of light & glory as he frees spirits in the spirit prison, after preaching the gospel to them, and of them accepting his message and repenting. Christ said that the "dead shall hear the voice of the Son of God: and they that hear him shall live." (John 5:25-29). Alan Richardson and John Bowden, (Editors), Westminster Dictionary of Christian Theology, (Philadelphia, Pennsylvania: The Westminster Press, CR SCM Press Ltd 1983, first Published in Great Britain, 1983, entitled: A New Dictionary of Christian Theology). See the article entitled: The Descent into Hell. by A. T. Hanson. See also: Albert E. Bailey, The Gospel In Art, (Boston & Chicago: Pilgrim Press, 1916); Alice K. Turner, 1993, The History of Hell, (New York, San Diego, U.S.A.; London, England: Harcourt Brace & Company); Ariel L. Crowley, BAPTISM FOR THE DEAD, (Boise Idaho: Prepared for Electronic Media by Stanley D. Barker. See also: Chandler Rathfon Post, A History of Spanish Painting, (Cambridge, Massachusetts: Harvard University Press, 1930—1958). (New York: Kraus reprint Company, 1970's); Colleen McDannell and Bernhard Lang, Heaven: A History, (New Haven and London: Yale University Press, 1988); Geoffrey R. King, The Forty Days, (Grand Rapids, Michigan: W.M. B. Eerdmans, 1949); 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); Henry Ansgar Kelly, The Devil at baptism: Ritual, Theology, and Drama, (Ithaca and London: Cornell University Press, 1985); 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); 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); Jeffrey Burton Russell, Satan, The Early Christian Tradition, (Ithaca, London: Cornell University Press, 1981); Russell, Lucifer, The Devil In the Middle Age, (Ithaca, London: Cornell University Press, 1984); Russell, The Prince of Darkness, Radical Evil and the Power of Good in History, (Ithaca, New York: Cornell University Press, 1988). Jeffrey Ruda, Fra Filippo, Life And Work, (North American: Harry N. Abrams, Phaidon Press, 1993); 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); Kurt Weitzmann, (Essays), Studies In The Arts At Sinai, (New Jersey: Princeton University Press, 1982); Weitzmann, Byzantine Book Illumination & Ivories, (London: Variorum Reprints, 1980); Weitzmann, 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]. Martha Himmelfarb, Tours Of Hell, An Apocalyptic Form in Jewish and Christian Literature, (Philadelphia: University of Pennsylvania Press, 1983). O.M. Dalton, Byzantine & Archaeology, (Oxford: Oxford University Press, 1911, and New York: Dover Publishing, Inc., 1961); Dalton, East Christian Art, A Survey of the Monuments, (Oxford: Clarendon Press, 1925); Raymond Koechlin, Les Ivoires Gothiques Francais, (Planches), (Paris: Reimpression, F. De Nobele, 1968); Walter Oakshott, Classical Inspiration In Medieval Art, (New York, New York: Frederick A. Praeger Inc., 1959); William Barclay, The Apostles' Creed For Everyman, (New York and Evanston: Harper and Row, 1967); William Hood, Fra Angelico at San Marco, (New Haven & London: Yale University Press, 1993). 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. See also: Early Christian writer, Clement of Alexandria, he wrote that all people would be given a chance to hear the gospel around the world, and in what ever realm or place that they were at. Even the apostles, like Christ, had preached the gospel in hades too. Clement says that he thinks that it has been demonstrated that the God being good, and the Lord being powerful, would "save with a righteousness and equality which extend to all that turn to Him, whether here or elsewhere." He also says that it is not only here alone that the active power of God is beforehand, but it is also everywhere. And it is always at work. Citing from the Preaching of Peter, Clement says that the Lord said to the disciples after the resurrection, "I have chosen you twelve disciples, judging you worthy of men," whom the Lord wished to be apostles, having judged them faithful, sending them into the world to the men on the earth, that they may know that there is one God, showing clearly what would take place by the faith of Christ; that they who heard and believed should be saved; and that those who believed not, after having heard, should bear witness, not having the excuse to allege, We have not heard." The Ante-Nicene Fathers, 2:490-2, Miscellanies, Book 6, chapter 6. Christ was depicted as the Pantocrator, in a late 8th century ivory panel. He holds a book in his hand, perhaps it is symbolic of the gospel message which was for the whole world. He tramples under his feet a lion and serpent symbolic of the devil. Christ holds a cross in his right hand, it seems that Christ was intended here to appear to be on the move. Or in the act of taking the gospel and the message of redemption into those areas which He is the great Pantocrator over. The artist may have also intended to depict Christ's victory over satan who is trampled under Christ's feet as the march goes on. Art of the Christian World, A.D. 200-1500 (A Handbook of Styles and Forms) by Christe, Velmans, Losowska and Recht, 1982, p. 85. fig. 166, "Christ Pantocrator, ivory panel, late 8th c., Mus. Royaux d'Art et d'Histoire, Brussels".
In a mosaic of "THE MEDIEVAL CHRIST...." is a depiction of Christ sitting on what could be His throne. This work is found "...in the thirteenth-century church of St. Tommaso in Formis, Rome..." Here Christ clasps the wrists of two men whos' feet are in irons, one man is white, while the other man seems to represent the darker skinned races. Thus, they also represent the captives of the different races of the world. In clasping their wrists, Christ "...draws into one and the same salvation the captives of every race. It is a concept that could have great significance for the church of the future, when developed and developing countries alike have a mass of redundant and virtually captive people." But also this art work could have preserved the idea that Christ would give to every race of the human family a fair chance at salvation. The script around this mosaic reads: "ET CAPTIVORVM + SIGNVM . ORDINIS . SANCTAE TRINITATIS ." (The Oxford Illustrated History of Christianity, Edited by John McMANNERS, Pub. Oxford Un. Press, Oxford N.Y., 1990, p.632).
9- Extra-biblical text charge of anti-Mormon "Christians" who claim that Mormons can't be Christians because they believe in "extra-biblical texts," (like the Book of Mormon & other LDS Scriptures), is ironic! How so? Because the critics often require a belief in the trinity, the Nicene Creed in order to qualify as being a Christian. The problem with this is that the Nicene Creed is not found in the bible! Modern critics also rejecting LDS restored version of deification, still want LDS to accept the Nicene Creed which was argued out by early Christian fathers & leaders during the Nicene Council of 325 AD. However, those who were at this council also taught their own versions of deification, while many admit that the formulas of the creed were not found in the scriptures. So that's the irony of it all.
"We are well aware that the Bishops and writers of ancient times when discussing the theology of the Father and the Son never used the word homoousios." Here we see that they acknowledged the fact that earlier Christians had not used such terms. Eusebius had attempted to assure the Christians under him that things had been carefully examined and worked out during the council. And that they had finally agreed, even though there had been much discussion concerning and trouble concerning "the use of certain expressions not found in the Scriptures.... Since the divinely inspired Scriptures never use such terms as `out of nothing,' or `that existed which at one time did not exist,' and such like terms; for it did not seem proper (eulogon) to say and teach such things,... never in times before have we thought it proper to use these terms." (Dr. Huge W. Nibley, The World And The Prophets, 47-51, & 301-2, citing from Patrologia Cursus Completus, Series Graeca = PG, (Paris: J.-P. Migne, 1857-1866), 161 volumes, see 67:41-57, 64, 68, 72, & 76; PG, 26:684, 688-9, 760; J.-P. Migne, Patrologiae Cursus Completus... Series Latina = PL, (Paris: 1844-1864), 221 volumes, 10:566-68. PL 10:566-68).
The Rev. Dr. Charles Francis Potter notes how that the many new discoveries of ancient documents is challenging the Christian world to examine its present day doctrines, practices and rituals. “Few believing Christians yet realize . . . how many important doctrines are due to be changed radically, and how many others should eventually be eliminated when the [Dead Sea] Scrolls are properly recognized and evaluated in relation to the New Testament.” Among some of the doctrines he says will have to go is “the doctrine of the Trinity, which was never in the Bible anyway.” (The 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, Facett Publications, Inc., 1958, 1962, revised edition), pp. 15—16).
William G. Rusch notes that: “Tertullian is actually the first to introduce the Latin trinitas into Christian literature.” Further on, Rusch notes how that years later, during the Council of Nicaea: “It is not clear what the council intended to teach by the phrase “from the substance [ousia] of the Father” and homoousios with the Father. Both were unscriptural and employed with some reluctance. The later phrase was placed in the creed by the emperor Constantine, probably with Hosius’s guidance. Literally it means “of the same ousia” (substance).” (William G. Rusch, The Trinitarian Controversy, (Philadelphia: Fortress Press, 1980), pp. 10, 19—20).
Other sources of other issues:
Some of the early anti-Christians who rejected the early Christians’ versions of the pre-existence, or at least certain aspects of it, as some critics might have accepted their own versions of it, as taught in Jewish writings & paganism: 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...” The Ante-Nicene Fathers, vol. 1: p.213, Dialogue With Trypho, chapter 38. Thus, this early anti-Christian rejected the concept that Christ pre-existed. 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. Jewish documents make reference to the pre-existence. Angelo S. Rappoport, Ancient Israel Myth and Legends, vol. 1, p. 7, 42—43, etc.; Bernard J. Bamberger, 1952, Fallen Angels, pp. 109—10, etc.; 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. 5—7. 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). 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. (The Ante-Nicene Fathers, 1:238, Dialogue With Trypho, chapter 79). Justin Martyr: "But Jesus is indeed he who appeared and spoke to Moses, to Abraham and in a word, to all the other patriarchs, to serve the will of his Father; it is he who came to be born a man by the Virgin Mary, and he is one still." (Justin, Dialogue With Trypho, CXIII, 4).
A.D., 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. The Ante-Nicene Fathers, 2:103, Theophilus to Autolycus, chapter 22. See also: 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. Angelo S. Rappoport, Ancient Israel Myth and Legends, vol. 1, p. 7, 42—43, etc.; Bernard J. Bamberger, 1952, Fallen Angels, pp. 109—10, etc.; 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. 5—7. 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). See also: 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. A History of Christian Doctrine, by William G. T. Shedd, D.D., Vol. II, p.3-5, (3rd Edition), 1883, N.Y., Pub. Charles Scribner's Sons.
As we might note from the above comments, & others that will follow, the doctrines & stories concerning the pre-existence were interpreted in many different ways. It seems that each early Jewish & early Christian sects developed their own particular interpretations to the different stories. These different interpretations were noted by the early anti-Christian writer, Celsus [who wrote against the early Christians about 170-180 A.D.]. Celsus had lumped the different Christian sects into a sweeping generalization. And by so doing this, he went on to mock the Christians for their beliefs in a war in heaven in which "two sons of God" had been locked in combat with each other. Later, during the 3rd century A.D., the early Christian writer, Origen, wrote 8 books that we know of, which responded to Celsus. The Ante-Nicene Fathers, 4: 395-669, Origen Against Celsus. In his response, Origen presents some of his own views concerning the war in heaven, etc. He objected to how Celsus had used Marcion's war in heaven story, in order to generalize what "the Christians believed." However, Origen does not seem to object to the idea that 2 brothers had fought against each other in a war in heaven. For though he rejected to Celsus's use of the heretic Marcion's opinion in this case. He does not argue against this element of the pre-existence story. (Ibid., Vol.4, pp. 405, 526-7, 538-9, 544, 560, 591-607; Celsus On the True Doctrine, Translated by R. Joseph Hoffmann, 1987, Pub., Oxford Un. Press, p.105. See also: A History of Christian Doctrine, Shedd, op. cit., pp.5-10.)
The council of Constantinople in 553 A.D. And Origenists came under attack for their views on the pre-existence, based on the teachings of Origen. (The Nicene & Post-Nicene Fathers, Vol.XIV, pages 299-323.)
One of the earliest Christian writings claimed to have been possibly written by Clement of Rome, [A.D. 30-100], reads: "Our one Lord Jesus Christ, who has saved us, being first a spirit, was made flesh,..." (The Lost Books of the Bible, p. 143, 2nd Clement, c.4:2).
The council of heaven is mentioned by Theophilus of Antioch, [A.D. 115-168-181]. In response to an early anti-Christian named Autolycus. The Word or Christ, is God the Father's Son. "For before anything came into being He had Him as a counsellor, being His own mind & thought. But when God wished to make all that He determined on, He begot this Word, uttered, the first-born of all creation, not Himself being emptied of the Word [Reason], but having begotten Reason, & always conversing with His Reason. And hence the holy writings teach us, & all the spirit-bearing [inspired] men, one of whom, John, says, "In the beginning was the Word, & the Word was with God," showing that at first God was alone, & the Word in Him...." (The Ante-Nicene Fathers, 2:103, c.22).
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