The Forged Origins of The New Testament
In the fourth century, the Roman Emperor Constantine united all religious factions under one composite deity, and ordered the compilation of new and old writings into a uniform collection that became the New Testament.
PART 5
"The Great Insertion" and "The Great Omission" 
Modern-day versions of the Gospel of Luke have a staggering 10,000 more words than the same Gospel in the Sinai Bible. Six of those words say of Jesus "and was carried up into heaven", but this narrative does not appear in any of the oldest Gospels of Luke available today ("Three Early Doctrinal Modifications of the Text of the Gospels", F. C. Conybeare, The Hibbert Journal, London, vol. 1, no. 1, Oct 1902, pp. 96-113). Ancient versions do not verify modern-day accounts of an ascension of Jesus Christ, and this falsification clearly indicates an intention to deceive.
Today, the Gospel of Luke is the longest of the canonical Gospels because it now includes "The Great Insertion", an extraordinary 15th-century addition totalling around 8,500 words (Luke 9:51-18:14). The insertion of these forgeries into that Gospel bewilders modern Christian analysts, and of them the Church said: "The character of these passages makes it dangerous to draw inferences" (Catholic Encyclopedia, Pecci ed., vol. ii, p. 407).
Just as remarkable, the oldest Gospels of Luke omit all verses from 6:45 to 8:26, known in priesthood circles as "The Great Omission", a total of 1,547 words. In today's versions, that hole has been "plugged up" with passages plagiarised from other Gospels. Dr Tischendorf found that three paragraphs in newer versions of the Gospel of Luke's version of the Last Supper appeared in the 15th century, but the Church still passes its Gospels off as the unadulterated "word of God" ("Are Our Gospels Genuine or Not?", op. cit.)
Modern-day versions of the Gospel of Luke have a staggering 10,000 more words than the same Gospel in the Sinai Bible. Six of those words say of Jesus "and was carried up into heaven", but this narrative does not appear in any of the oldest Gospels of Luke available today ("Three Early Doctrinal Modifications of the Text of the Gospels", F. C. Conybeare, The Hibbert Journal, London, vol. 1, no. 1, Oct 1902, pp. 96-113). Ancient versions do not verify modern-day accounts of an ascension of Jesus Christ, and this falsification clearly indicates an intention to deceive.Today, the Gospel of Luke is the longest of the canonical Gospels because it now includes "The Great Insertion", an extraordinary 15th-century addition totalling around 8,500 words (Luke 9:51-18:14). The insertion of these forgeries into that Gospel bewilders modern Christian analysts, and of them the Church said: "The character of these passages makes it dangerous to draw inferences" (Catholic Encyclopedia, Pecci ed., vol. ii, p. 407).
Just as remarkable, the oldest Gospels of Luke omit all verses from 6:45 to 8:26, known in priesthood circles as "The Great Omission", a total of 1,547 words. In today's versions, that hole has been "plugged up" with passages plagiarised from other Gospels. Dr Tischendorf found that three paragraphs in newer versions of the Gospel of Luke's version of the Last Supper appeared in the 15th century, but the Church still passes its Gospels off as the unadulterated "word of God" ("Are Our Gospels Genuine or Not?", op. cit.)
The "Expurgatory Index" As was the case with the New Testament, so also were damaging writings of early "Church Fathers" modified in centuries of copying, and many of their records were intentionally rewritten or suppressed.
Adopting the decrees of the Council of Trent (1545-63), the Church subsequently extended the process of erasure and ordered the preparation of a special list of specific information to be expunged from early Christian writings (Delineation of Roman Catholicism, Rev. Charles Elliott, DD, G. Lane & P. P. Sandford, New York, 1842, p. 89; also, The Vatican Censors, Professor Peter Elmsley, Oxford, p. 327, pub. date n/a).
In 1562, the Vatican established a special censoring office called Index Expurgatorius. Its purpose was to prohibit publication of "erroneous passages of the early Church Fathers" that carried statements opposing modern-day doctrine.
When Vatican archivists came across "genuine copies of the Fathers, they corrected them according to the Expurgatory Index" (Index Expurgatorius Vaticanus, R. Gibbings, ed., Dublin, 1837; The Literary Policy of the Church of Rome, Joseph Mendham, J. Duncan, London, 1830, 2nd ed., 1840; The Vatican Censors, op. cit., p. 328). This Church record provides researchers with "grave doubts about the value of all patristic writings released to the public" (The Propaganda Press of Rome, Sir James W. L. Claxton, Whitehaven Books, London, 1942, p. 182).
Important for our story is the fact that the Encyclopaedia Biblica reveals that around 1,200 years of Christian history are unknown: "Unfortunately, only few of the records [of the Church] prior to the year 1198 have been released". It was not by chance that, in that same year (1198), Pope Innocent III (1198-1216) suppressed all records of earlier Church history by establishing the Secret Archives (Catholic Encyclopedia, Farley ed., vol. xv, p. 287). Some seven-and-a-half centuries later, and after spending some years in those Archives, Professor Edmond S. Bordeaux wrote How The Great Pan Died. In a chapter titled "The Whole of Church History is Nothing but a Retroactive Fabrication", he said this (in part):
"The Church ante-dated all her late works, some newly made, some revised and some counterfeited, which contained the final expression of her history ... her technique was to make it appear that much later works written by Church writers were composed a long time earlier, so that they might become evidence of the first, second or third centuries."
(How The Great Pan Died, op. cit., p. 46)
Adopting the decrees of the Council of Trent (1545-63), the Church subsequently extended the process of erasure and ordered the preparation of a special list of specific information to be expunged from early Christian writings (Delineation of Roman Catholicism, Rev. Charles Elliott, DD, G. Lane & P. P. Sandford, New York, 1842, p. 89; also, The Vatican Censors, Professor Peter Elmsley, Oxford, p. 327, pub. date n/a).
In 1562, the Vatican established a special censoring office called Index Expurgatorius. Its purpose was to prohibit publication of "erroneous passages of the early Church Fathers" that carried statements opposing modern-day doctrine.
When Vatican archivists came across "genuine copies of the Fathers, they corrected them according to the Expurgatory Index" (Index Expurgatorius Vaticanus, R. Gibbings, ed., Dublin, 1837; The Literary Policy of the Church of Rome, Joseph Mendham, J. Duncan, London, 1830, 2nd ed., 1840; The Vatican Censors, op. cit., p. 328). This Church record provides researchers with "grave doubts about the value of all patristic writings released to the public" (The Propaganda Press of Rome, Sir James W. L. Claxton, Whitehaven Books, London, 1942, p. 182).
Important for our story is the fact that the Encyclopaedia Biblica reveals that around 1,200 years of Christian history are unknown: "Unfortunately, only few of the records [of the Church] prior to the year 1198 have been released". It was not by chance that, in that same year (1198), Pope Innocent III (1198-1216) suppressed all records of earlier Church history by establishing the Secret Archives (Catholic Encyclopedia, Farley ed., vol. xv, p. 287). Some seven-and-a-half centuries later, and after spending some years in those Archives, Professor Edmond S. Bordeaux wrote How The Great Pan Died. In a chapter titled "The Whole of Church History is Nothing but a Retroactive Fabrication", he said this (in part):
"The Church ante-dated all her late works, some newly made, some revised and some counterfeited, which contained the final expression of her history ... her technique was to make it appear that much later works written by Church writers were composed a long time earlier, so that they might become evidence of the first, second or third centuries."
(How The Great Pan Died, op. cit., p. 46)
Supporting Professor Bordeaux's findings is the fact that, in 1587, Pope Sixtus V (1585-90) established an official Vatican publishing division and said in his own words, "Church history will be now be established ... we shall seek to print our own account"Encyclopédie, Diderot, 1759). Vatican records also reveal that Sixtus V spent 18 months of his life as pope personally writing a new Bible and then introduced into Catholicism a "New Learning" (Catholic Encyclopedia, Farley ed., vol. v, p. 442, vol. xv, p. 376). The evidence that the Church wrote its own history is found in Diderot's Encyclopédie, and it reveals the reason why Pope Clement XIII (1758-69) ordered all volumes to be destroyed immediately after publication in 1759.
Gospel authors exposed as imposters There is something else involved in this scenario and it is recorded in the Catholic Encyclopedia. An appreciation of the clerical mindset arises when the Church itself admits that it does not know who wrote its Gospels and Epistles, confessing that all 27 New Testament writings began life anonymously:
"It thus appears that the present titles of the Gospels are not traceable to the evangelists themselves ... they [the New Testament collection] are supplied with titles which, however ancient, do not go back to the respective authors of those writings." (Catholic Encyclopedia, Farley ed., vol. vi, pp. 655-6)
"It thus appears that the present titles of the Gospels are not traceable to the evangelists themselves ... they [the New Testament collection] are supplied with titles which, however ancient, do not go back to the respective authors of those writings." (Catholic Encyclopedia, Farley ed., vol. vi, pp. 655-6)
The Church maintains that "the titles of our Gospels were not intended to indicate authorship", adding that "the headings ... were affixed to them" (Catholic Encyclopedia, Farley ed., vol. i, p. 117, vol. vi, pp. 655, 656). Therefore they are not Gospels written "according to Matthew, Mark, Luke or John", as publicly stated. The full force of this confession reveals that there are no genuine apostolic Gospels, and that the Church's shadowy writings today embody the very ground and pillar of Christian foundations and faith. The consequences are fatal to the pretence of Divine origin of the entire New Testament and expose Christian texts as having no special authority. For centuries, fabricated Gospels bore Church certification of authenticity now confessed to be false, and this provides evidence that Christian writings are wholly fallacious.
After years of dedicated New Testament research, Dr Tischendorf expressed dismay at the differences between the oldest and newest Gospels, and had trouble understanding...
"...how scribes could allow themselves to bring in here and there changes which were not simply verbal ones, but such as materially affected the very meaning and, what is worse still, did not shrink from cutting out a passage or inserting one."
(Alterations to the Sinai Bible, Dr Constantin von Tischendorf, 1863, available in the British Library, London)
After years of dedicated New Testament research, Dr Tischendorf expressed dismay at the differences between the oldest and newest Gospels, and had trouble understanding...
"...how scribes could allow themselves to bring in here and there changes which were not simply verbal ones, but such as materially affected the very meaning and, what is worse still, did not shrink from cutting out a passage or inserting one."
(Alterations to the Sinai Bible, Dr Constantin von Tischendorf, 1863, available in the British Library, London)
After years of validating the fabricated nature of the New Testament, a disillusioned Dr Tischendorf confessed that modern-day editions have "been altered in many places" and are "not to be accepted as true" (When Were Our Gospels Written?, Dr Constantin von Tischendorf, 1865, British Library, London).
Just what is Christianity? The important question then to ask is this: if the New Testament is not historical, what is it?
Dr Tischendorf provided part of the answer when he said in his 15,000 pages of critical notes on the Sinai Bible that "it seems that the personage of Jesus Christ was made narrator for many religions". This explains how narratives from the ancient Indian epic, the Mahabharata, appear verbatim in the Gospels today (e.g., Matt. 1:25, 2:11, 8:1-4, 9:1-8, 9:18-26), and why passages from the Phenomena of the Greek statesman Aratus of Sicyon (271-213 BC) are in the New Testament.
Extracts from the Hymn to Zeus, written by Greek philosopher Cleanthes (c. 331-232 BC), are also found in the Gospels, as are 207 words from the Thais of Menander (c. 343-291), one of the "seven wise men" of Greece. Quotes from the semi-legendary Greek poet Epimenides (7th or 6th century BC) are applied to the lips of Jesus Christ, and seven passages from the curious Ode of Jupiter (c. 150 BC; author unknown) are reprinted in the New Testament.
Tischendorf's conclusion also supports Professor Bordeaux's Vatican findings that reveal the allegory of Jesus Christ derived from the fable of Mithra, the divine son of God (Ahura Mazda) and messiah of the first kings of the Persian Empire around 400 BC. His birth in a grotto was attended by magi who followed a star from the East. They brought "gifts of gold, frankincense and myrrh" (as in Matt. 2:11) and the newborn baby was adored by shepherds. He came into the world wearing the Mithraic cap, which popes imitated in various designs until well into the 15th century.
Mithra, one of a trinity, stood on a rock, the emblem of the foundation of his religion, and was anointed with honey. After a last supper with Helios and 11 other companions, Mithra was crucified on a cross, bound in linen, placed in a rock tomb and rose on the third day or around 25 March (the full moon at the spring equinox, a time now called Easter after the Babylonian goddess Ishtar). The fiery destruction of the universe was a major doctrine of Mithraism-a time in which Mithra promised to return in person to Earth and save deserving souls. Devotees of Mithra partook in a sacred communion banquet of bread and wine, a ceremony that paralleled the Christian Eucharist and preceded it by more than four centuries.
Christianity is an adaptation of Mithraism welded with the Druidic principles of the Culdees, some Egyptian elements (the pre-Christian Book of Revelation was originally called The Mysteries of Osiris and Isis), Greek philosophy and various aspects of Hinduism.
Dr Tischendorf provided part of the answer when he said in his 15,000 pages of critical notes on the Sinai Bible that "it seems that the personage of Jesus Christ was made narrator for many religions". This explains how narratives from the ancient Indian epic, the Mahabharata, appear verbatim in the Gospels today (e.g., Matt. 1:25, 2:11, 8:1-4, 9:1-8, 9:18-26), and why passages from the Phenomena of the Greek statesman Aratus of Sicyon (271-213 BC) are in the New Testament.
Extracts from the Hymn to Zeus, written by Greek philosopher Cleanthes (c. 331-232 BC), are also found in the Gospels, as are 207 words from the Thais of Menander (c. 343-291), one of the "seven wise men" of Greece. Quotes from the semi-legendary Greek poet Epimenides (7th or 6th century BC) are applied to the lips of Jesus Christ, and seven passages from the curious Ode of Jupiter (c. 150 BC; author unknown) are reprinted in the New Testament.
Tischendorf's conclusion also supports Professor Bordeaux's Vatican findings that reveal the allegory of Jesus Christ derived from the fable of Mithra, the divine son of God (Ahura Mazda) and messiah of the first kings of the Persian Empire around 400 BC. His birth in a grotto was attended by magi who followed a star from the East. They brought "gifts of gold, frankincense and myrrh" (as in Matt. 2:11) and the newborn baby was adored by shepherds. He came into the world wearing the Mithraic cap, which popes imitated in various designs until well into the 15th century.
Mithra, one of a trinity, stood on a rock, the emblem of the foundation of his religion, and was anointed with honey. After a last supper with Helios and 11 other companions, Mithra was crucified on a cross, bound in linen, placed in a rock tomb and rose on the third day or around 25 March (the full moon at the spring equinox, a time now called Easter after the Babylonian goddess Ishtar). The fiery destruction of the universe was a major doctrine of Mithraism-a time in which Mithra promised to return in person to Earth and save deserving souls. Devotees of Mithra partook in a sacred communion banquet of bread and wine, a ceremony that paralleled the Christian Eucharist and preceded it by more than four centuries.
Christianity is an adaptation of Mithraism welded with the Druidic principles of the Culdees, some Egyptian elements (the pre-Christian Book of Revelation was originally called The Mysteries of Osiris and Isis), Greek philosophy and various aspects of Hinduism.
Why there are no records of Jesus Christ It is not possible to find in any legitimate religious or historical writings compiled between the beginning of the first century and well into the fourth century any reference to Jesus Christ and the spectacular events that the Church says accompanied his life. This confirmation comes from Frederic Farrar (1831-1903) of Trinity College, Cambridge:
"It is amazing that history has not embalmed for us even one certain or definite saying or circumstance in the life of the Saviour of mankind ... there is no statement in all history that says anyone saw Jesus or talked with him. Nothing in history is more astonishing than the silence of contemporary writers about events relayed in the four Gospels."
(The Life of Christ, Frederic W. Farrar, Cassell, London, 1874)
"It is amazing that history has not embalmed for us even one certain or definite saying or circumstance in the life of the Saviour of mankind ... there is no statement in all history that says anyone saw Jesus or talked with him. Nothing in history is more astonishing than the silence of contemporary writers about events relayed in the four Gospels."
(The Life of Christ, Frederic W. Farrar, Cassell, London, 1874)
This situation arises from a conflict between history and New Testament narratives. Dr Tischendorf made this comment:
"We must frankly admit that we have no source of information with respect to the life of Jesus Christ other than ecclesiastic writings assembled during the fourth century."
(Codex Sinaiticus, Dr Constantin von Tischendorf, British Library, London)
"We must frankly admit that we have no source of information with respect to the life of Jesus Christ other than ecclesiastic writings assembled during the fourth century."
(Codex Sinaiticus, Dr Constantin von Tischendorf, British Library, London)
There is an explanation for those hundreds of years of silence: the construct of Christianity did not begin until after the first quarter of the fourth century, and that is why Pope Leo X (d. 1521) called Christ a "fable" (Cardinal Bembo: His Letters..., op. cit.).
