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Apocryphal Gospels: Nero, Peter and Paul accused before, by Simon Magus

2 Jul

The Acts of the Holy Apostles Peter and Paul


Index of Principal Matters: Nero, Peter and Paul accused before, by Simon Magus


Nero said: Do you mean me to believe that Simon does not know these things, who both raised a dead man, and presented himself on the third day after he had been beheaded, and who has done whatever he said he would do?

Peter said: But he did not do it before me,

Nero said: But he did all these before me. For assuredly he ordered angels to come to him, and they came.

Peter said: If he has done what is very great, why does he not do what is very small? Let him tell what I had in my mind, and what I have done.

Nero said: Between you, I do not know myself.

Simon said: Let Peter say what I am thinking of, or what I am doing.

Peter said: What Simon has in his mind I shall show that I know, by my doing what he is thinking about.

Simon said: Know this, O emperor, that no one knows the thoughts of men, but God alone. Is not, therefore, Peter lying?

Peter said: Do thou, then, who sayest that thou art the Son of God, tell what I have in my mind; disclose, if thou canst, what I have just done in secret. For Peter, having blessed the barley loaf which he had received, and halfing broken it with his right hand and his left, had heaped it up in his sleeves.

Then Simon, enraged that he was not able to tell the secret of the apostle, cried out, saying: Let great dogs come forth, and eat him up before Caesar. And suddenly there appeared great dogs, and rushed at Peter. But Peter, stretching forth his hands23 to pray, showed to the dogs the loaf which he had blessed; which the dogs seeing, no longer appeared.

Then Peter said to Nero: Behold, I have shown thee that I knew what Simon was thinking of, not by words, but by deeds; for he, having promised that he would bring angels against me, has brought dogs, in order that he might show that he had not god-like but dog-like angels.


Rev. Alexander Roberts, DD and James-Donaldson, L.L.D. Eds, Apocryphal Gospels, Acts and Revelations: Ante Nicene Christian Library Translations of the Writings of the Fathers Down to AD 325 Part Sixteen (Edinburgh T & T. Clark, 38, George Street MDCCCLXX ) pp. 266-267

Rev. Alexander Roberts, DD and James-Donaldson, L.L.D. Eds, Apocryphal Gospels, Acts and Revelations: Ante Nicene Christian Library Translations of the Writings of the Fathers Down to AD 325 Part Sixteen (Edinburgh T & T. Clark, 38, George Street MDCCCLXX) pp. 266-267


An Introduction To Asian Religions: Sanskrit language (Excerpt)

24 Jun

About two centuries ago, European scholars studying the Sanskrit language noticed the remarkable resemblances that existed between Sanskrit and Latin and Greek. They agreed that these languages must have a common origin, and that the peoples who spoke the original tongues had been dispersed eastwards to India and westwards to Europe, Before long the name Indo-European was coined to express the related tongues and peoples.

Somewhere between 1500 and 1200 B.C. ( the period when the Israelites were coming out of Egypt) Indo-European invaders poured into India, settling first of all in the Punjab in the north and later moving on eastward. In the Vedas these people call themselves Aryan, “noble” or “lord” (Sanscrit arya, persian ariya. They fought with the dark-skinned and flat nosed natives of the country and called them Dasas, squat creatures, a word which came to mean slave.
The castes into which Hindu society came to be divided were partly based on this racial distinction of light to dark skins. The Indian word for the four main castes is varna which means color. But to-day, after all these centuries, the colour of the skin is no indication of caste.
It used to be thought that the Aryan invaders met only savages who contributed nothing to later Indian religion. Even Eliot in 1921 wrote that ancient India has yielded “no religious antiquities, nor is it probable that such will be discovered.”

But in the last forty years intensive excavations have been made at several places in Indus area. Particularly at Harappa and Mohenjodaro. (“the place of the dead”) have remains of large cities discovered which represent a complex urban civilization.

The Aryans were still mainly a pastoral people, and they descended on the Ancient Indus civilization of the Dasas with their horse drawn chariots, ascribing their conquests to their gods, particularly Indra the destroyer of forts. In the Vedas we read:

“With all-outstripping chariot wheel, O Indra,
Thou far-famed, hast overthrown twice ten
kings of men.”

The Vedas give us only the Aryan point of view. There is scorn of the physique and the barbaric speech of the Dasas, and they are called “indifferent to the gods”

E.G. Parrinder, D.D. An Introduction To Asian Religions (London S.P.C.K.) First published in 1957 Reprinted 1958 S.P.C.K. Holy Trinity Church, Marylebone Road, London, N.W.1 p. 32-33


Apocryphal Gospels: Thomas, the apostle; the Lord converses with the bride and bridegroom in the form of

13 Jun

The Acts of the Apostle Thomas


Index of principal matters:  Thomas, the apostle; the Lord converses with the bride and bridegroom in the form of


And the Lord said to him: I am not Judas, who also is Thomas; I am his brother.

And the Lord sat down on the bed, and ordered them also to sit down on the seats; and He began to say to them:

Keep in mind, my children, what my brother said to you, and to whom he commended you; and this know, that if you refrain from this filthy intercourse, you become temples holy (and) pure, being released from afflictions and troubles, known and unknown, and you will not be involved in the cares of life, and of children, whose end is destruction; but if you get many children, for their sakes you become grasping and avaricious, plundering orphans, coveting property of widows, and by doing this subject yourselves to most grievous punishments. For many children become unprofitable, being harassed by demons, some openly and others secretly: for they become either lunatics, or half withered, or lame, or deaf, or dumb, or paralytics, or idiots; and even if they be in good health they will be again good-for -nothing, doing unprofitable and abominable works: for they will be detected either in adultery, or in murder, or in theft, or in fornication, and by all these you will be afflicted. But if you will be persuaded, and preserve yours souls pure to God, there will be born to you living children, whom these hurtful things do not touch; and you will be without care, spending an untroubled life, free from grief and care, looking forward to receive that marriage incorruptible and true; and you will be in it companions of the bridegroom, going in along with Him into that bridal-chamber full of immortality and light.


Rev. Alexander Roberts, DD and James-Donaldson, L.L.D. Eds, Apocryphal Gospels, Acts and Revelations: Ante Nicene Christian Library Translations of the Writings of the Fathers Down to AD 325 Part Sixteen (Edinburgh T & T. Clark, 38, George Street MDCCCLXX) p. 395





The Future of Time Man’s Temporal Environment: The Day of the Lord

8 Jun

The biblical “Day of the Lord” or Yom Yahweh is a day of special destiny, or Schicksalzeit (Minear, 1946, 106), a special day of activity (Amos 5:18ff.; Ezek. 30:3: Is 10:3, 5, 12. 13). Whether close at hand (Is. 13:6; Ezek. 30:3) or recessed to a “latter day” (Mic. 4.1), it is a day coming in time. It is never a transfinite qualification of the structure of time The term used to denote “last time” (Yom ahrarith) is linguistically defective in the notion of cessation or interruption. The day brings a special activity with it, but never the cessation of time. This semantic implication is central; for the “Day of the Lord” is the “time of appointment” when Yahweh meets man in history, rather than a cultic enthronement day, which is essentially atemporal. In the Canaanite Baal-Shemesh cult, the sun god was “enthroned” on the autumnal equinox (Mowinckel, 1923; Morgenstern, 1924; 1941; Eichrodt, 1933-39). The enshrinement or “enthronement” of the cosmic Baal is an essential ingredient for all fertility cult religions and is essentially a repetitive annual process set by the equinoctial cycles. The New Year’s Day (autumnal equinox), governed by the planetary motion of the earth, determines the event, rather than the event being a historical confrontation in time. The Canaanite Baal-Shemesh cult extends itself in the Babylonian enthronement of Marduk (Hook, 1933), and ultimately becomes a resurrection theme for the Greek Dionysian mystery religions, from which the New Testament finally had to disengage and dissociate itself by strong condemnation (I Cor. 10:14-22). A cosmic mythology ultimately weaving its way into the philosophical Timaes of Plato had to be disentangled from Christianity. Calendar was secularized to history, freeing it from the cosmic cult.

The precise usage of the “Day of the Lord” in the Old Testament thus refers to a prophetic event in time. This day is eventually recessed to a far distant future in the apocalyptic. Two styles of language, the prophetic and the apocalyptic language are used, but anthropologically they are bound to a secularized calendar. ( The New Testament will add a third semantic usage). The real link in any case for the Day of the Lord is its constant association with the remembrance of the Exodus theme (Is. 27:13; Jer. 11:5, 7; 16:14; 32:20; 18:17) The relationship is a dialectic one, the present hour seen as a tension between remembering Exodus and waiting upon the future. The Exodus and the Day of the Lord form a tension, out of which grows the “revelation” of the present time (Buber, 1948).

A third semantic meaning of the Day of the Lord is the Day of Resurrection (I Cor. 15:20), in addition to the prophetic usage as a day of judgment (Jn. 12:48; Acts 17:31; I Cor 5:15; Tim. 4:8) or as an apocalyptic day of parousia, or final meeting (Jn.2:28; IIPet. 3:4; II Thess. 2:1, 8,9). In spite of the centrality of the resurrection theme and the associations it had with the Dionysian mystery cult, the term “Day of the Lord” is more generally used by the New Testament as the future day of meeting, or parousia. The word parousia derives from the Greek “visitation” a ruler would make to his provinces regularly to visit his subjects. The parousia was a final confrontation in time. The time was certainly not known and one expected to work until the time (II Thess. 3:8-13). The early Church expected an early parousia. But as this did not come…

The Future of Time Man’s Temporal Environment

Edited By Henry Yaker, Humphry Osmond AND Frances Cheek(Anchor Books Doubleday & Company, Inc. Garden City, New York, 1972)


Lives of the Saints: St Gregory VII, Pope

26 May

St Gregory VII, Pope

Hildebrand was born in Tuscany, Italy, and went to France where he embraced the monastic state in the renowned Abbey of Cluny. He was called back to Rome and soon gained a great reputation for learning and sanctity. He helped to carry out reforms of Leo IX and succeeded him in 1073, taking the name of Gregory VII. Continuing the reforms of St Leo, he worked especially to eradicate simony and the looseness of morals of the clergy, and to free the Church from the influence of temporal rulers.
Henry IV, the German Emperor, whom he had excommunicated for flagrantly denying the Church’s authority to invest Bishops, came to him at Canossa and stood barefoot in the snow to beg for a pardon which the Pope granted. However. this famous act of repentance was a sham; when Henry seized Rome in 1084, he set up an antipope and forced Gregory into exile at Salerno, where he died the folowing year–steadfast to the end. His last recorded words were: “I have loved justice and hated iniquity . . .; therefore, I die in exile.”

PRAYER Grant to Your Church, O Lord, the spirit of fortitude and zeal for justice with which You were pleased to let Pope St. Gregory shine forth. Renouncing iniquity, may she carry out a willing love whatever things are right. Amen


Revision of the Original Edition of Rev. Hugo Hoever, S.O Cist., Phd. Lives . . . of the Saints for every day of the year (Catholic Book Publishing Co, New York 1993-1955) p.209


New Marked Reference Bible

10 Apr

1970 Large Holy Bible Fireside Family Edition Vintage Catholic Bible Pope John Paul VI Vatican Preface White Cover with Gold Letters 1970s

10 Apr

1970 Large Holy Bible Fireside Family Edition Vintage Catholic Bible Pope John Paul VI Vatican Preface

It measures approx 12″ x 9″ x 2 1/4″ and the cover is made of simulated material with gold embossed lettering and designs. It is in excellent condition with no marks, super clean and like new inside.