he commonly accepted account of English Bible
revision begins in the year 1853 when B.F. Westcott and F.J.A.
Hort set out to replace the Textus Receptus with a New Greek
Text based on corrupt Alexandrian manuscripts. Virtually all
King James Bible apologists start with Westcott and Hort who,
they generally agree, were acting alone. However, revision of
the English Bible actually began well in advance of 1853—at
least in the early 1800s—as a joint project of the Church of
England and American Baptists, sponsored and financed by the
House of Rothschild through their innumerable fronts.
The following report is presented as a
chronology of the stages leading to and during the period of
revision of the Authorised Version. The facts which establish
the early date of English Bible revision are available in A
History of the Baptists: Traced by their Vital Principles and
Practices, from the Time of Our Lord and Saviour Jesus Christ to
the Year 1886 by Thomas Armitage, who was a member of the
revisionist American Bible Union. Other sources reveal the
hidden connections of key Bible revisers to secret societies
controlled by the House of Rothschild, whose agenda was to
transform the Christian Bible into an instrument of Zionism.
Why have the facts on the revisionist
activities of the American Baptists been suppressed? Perhaps
because the current well-known King James-Only defenders are all
Baptists? And why have the Rothschild, Rhodes and Rockefeller
connections to Bible revision been omitted from the standard
histories, as well as the occult affiliations of the famous
Bible revisers? Can this omission be due to the fact that the
Baptists are deeply infiltrated by the secret societies? Is the
standard history of Bible revision a set up to insure that King
James-Only believers, unaware of the Baptists' historical role
in the revisionist conspiracy, will trust them as King James
Bible defenders?
And what will be the next stage in the
conspiracy to do away with the Word of God? After reading the
"unauthorized version" of English Bible revision below, please
see: The Semitic New Testament: The Plot Against the Greek New
Testament. bible Revision in America 1816 - The American Bible
Society founded by New York philanthropists whose objective
included translation as well as circulation of the Bible.
"William Colgate, a young Englishman,
sacredly cherished a Bible which had been presented to him by
his father, which was kept in his pew in the First Baptist
meeting-house; but it was stolen, and thinking that Bibles must
be very scarce or they would not be taken by theft, he conversed
with others, and they resolved to form a society to meet the
want. This society comprehended the purpose of translation as
well as of circulation, and incorporated the following into its
Constitution as its defining article: 'The object of this
Society is to distribute the Bible only--and that without
notes--amongst such persons as may not be able to purchase it;
and also, as far as may be practicable, to translate or assist
in causing it to be translated into other languages.' "Soon
other societies were formed in different places, and the
universal want of a General Society began to be felt. At length,
May 11, 1816, thirty-five local societies in different parts of
the country sent delegates to a Bible Convention which assembled
in New York, and organized the American Bible Society for 'The
dissemination of the Scriptures in the received versions where
they exist, and in the most faithful where they may be
required.' Most of the local societies either disbanded or were
made auxilliary to the General Society. The Baptists became at
once its earnest and liberal supporters." [Armitage, p. 893]
"The American Bible Society, founded in 1816 by a group of New
York philanthropists." [American Bible Society]
One of the founders of the ABS was Grand
Master of the Masonic Lodge of New York.
"Even in 1818 (less than a decade before the
dramatic turn in Masonic philosophy was manifested), the
Christian nature of Freemasonry was still being openly advanced.
For example, a Masonic work published that year in New York by
Salem Town [System of Speculative Freemasonry] admonished
American Freemasons to be bold in publicizing that 'the
foundation is laid in evangelical truth'... "That 1818 Masonic
work then concluded: [A]bove all, it is not, neither can it be a
secret, that a good Mason is of necessity, truly and
emphatically a Christian.' "(The endorsing preface to that work
was written by Dewitt Clinton - Grand Master of the Lodge of New
York. Clinton was a U.S. Senator and introduced the 12th
Amendment to the Constitution. Additionally, he was an active
Vice-President of the American Bible Society and was outspoken
about his Christian faith and about placing the Word of God in
the hands of every American.)" - 1115:39-40 The American Bible
Society was financially supported by the British and Foreign
Bible Society of London which had high level connections to the
Quatuor Coronati Lodge founded by the Palestine Exploration
Fund, which was established by the United Grand Lodge of England
to make preparations for a Jewish State in Palestine.
"In 1816, two members of the [Nassau Bible]
Society participated in the founding of the American Bible
Society. It...received financial support from the British and
Foreign Bible Society of London." [Princeton University]
"In 1865, under the patronage of Queen
Victoria, all of the elite institutions of Britain, including
the Anglican Church, the Grand Lodge of England, Oxford and
Cambridge Universities, etc., gathered to fund a new
institution, the Palestine Exploration Fund, dedicated to the
'rediscovery' of the Holy Land... "Through the PEF, the British
re-established the tradition of cultural/religious manipulation
in the 19th century. [Walter] Besant was the PEF's secretary
from 1868 until 1886, the year when PEF head Sir Charles Warren
and he became, respectively, the first Grand Master, and the
first Treasurer, of the Quatuor Coronati lodge--which they
established, in their own words, as an 'archaeology lodge,' the
first ever in the history of freemasonry... "Michael Baigent
[author of Holy Blood, Holy Grail], is a Corresponding Member of
the Quatuor Coronati lodge, and Brother Baigent thanks, for his
assistance, the Rev. Neville B. Cryer, one of Quatuor Coronati's
most prominent members, and the longtime head of the immensely
influential British and Foreign Bible Society." [EIR 58-9]
Yasha Beresiner, Past Master of the Quatuor
Coronati Lodge: “Freemasons’ Hall in London, the home of the
United Grand Lodge of England …became a popular venue for many
events, amongst which are recorded meetings of the British and
Foreign Bible Society…” (Scottish Rite Journal of Freemasonry)
“Freemasonry is a Jewish establishment, whose
history, grades, official appointments, passwords, and
explanations are Jewish from beginning to end.” (Rabbi Isaac
Mayer Wise, a major pioneer of Reform Judaism in America, 1855)
“Freemasonry is based on Judaism. Eliminate
the teachings of Judaism from the Masonic ritual and what is
left?” (The Jewish Tribune, editorial, 1927)
See also: Heeding Bible Prophecy: New Israel
1827 - Thomas J. Conant of the American Baptist University of
Rochester envisioned that the Bible should be thoroughly
revised. Dr. Conant introduced the issue of translating
"baptizein" as "immersion" in order to polarize the Baptists and
employ the dialectical process in the field of Bible
translation.
"This chapter can scarcely be closed more
appropriately than by a brief notice of four devoted Baptists,
translators of the sacred Scriptures, in whose work and worth
the denomination may feel an honest pride. The veteran
translator, Thomas J. Conant, D.D. . . Since 1857 Dr. Conant has
devoted himself almost exclusively to the great work of his
life, the translation and revision of the common English version
of the Scriptures. He became thoroughly convinced as far back as
the year 1827, on a critical comparison of that version with the
earlier ones on which it was based, that it should be thoroughly
revised, since which time he has made all his studies subsidiary
to that end. . . his revision of the Bible, done for the
American Bible Union, is the invaluable work of his life. . .
This comprises the entire New Testament with the following books
of the Old, namely: Genesis, Joshua, Judges, I. and II. Samuel,
I. and II. Kings, Job, Psalms, Proverbs and a portion of Isaiah.
Many of these are accompanied with invaluable critical and
philological notes, and are published with the Hebrew and
English text in parallel columns. His work known as 'Baptizein,'
which is a monograph of that term, philologically and
historically investigated, and which demonstrates its uniform
sense to be immerse, must remain a monument to this
distinguished Oriental scholar, while men are interested in its
bearing on the exposition of Divine truth." [Armitage, p,
914-15] The Hegelian Dialectic: Thesis + Antithesis = Synthesis.
"The thesis is an intellectual [or spiritual] proposition. The
antithesis is simply the negation of the thesis. The synthesis
solves the conflict between the thesis and antithesis by
reconciling their common truths, and forming a new proposition."
(Answers.com)
1830 - The American Bible Society funded
Adoniram Judson's Burman Bible which changed "baptism" to
"immersion." "As early as 1830 [the American Bible Society] made
an appropriation of $1,200 for Judson's 'Burman Bible', through
the Baptist Triennial Convention, with the full knowledge that
he had translated the family of words relating to baptism by
words which meant immerse and immersion, and down to 1835 the
Society had appropriated $18,500 for the same purpose."
[Armitage, p. 893] 1835 - American Bible Society rejected any
foreign version not consistent with the common version
[Authorised Version (KJV)] - such as Bengali New Testament. "In
1835 Mr. Pearce asked the Society to aid in printing the
'Bengali New Testament,' which was translated upon the same
principle as Judson's Bible. The committee which considered the
application reported as follows: 'That the committee does not
deem it expedient to recommend its appropriation until the Board
settle a principle in relation to the Greek word baptizo.' Then
the whole subject was referred to a committee of seven, who,
November 19, 1835, presented the following reports: 'The
Committee to whom was recommitted the determining of a principle
upon which the American Bible Society will aid in printing and
distributing the Bible in foreign languages, beg leave to
report, 'That they are of the opinion that it is expedient to
withdraw their former report on the particular case and to
present the following one on the general principle; 'By the
Constitution of the American Bible Society, its Managers are, in
the circulation of the Holy Scriptures, restricted to such
copies as are without note or comment, and in the English
language, to the version in common use. . . 'The subscriber, as
a member of the Committee to whom was referred the application
of Messrs. Pearce and Yates, for aid in the circulation of the
Bengali New Testament, begs to submit the following
considerations: '1. The Baptist Board of Foreign Missions have
not been under the impression that the American Bible Society
was organized upon the central principle that baptizo and its
cognates were never to be translated, but always transferred, in
all versions of the Scriptures patronized by them..." [Armitage
pp. 894-5] 1836 - American & Foreign Bible Society formed by
Baptist churches to circulate Bengali New Testament and other
versions that would translate "baptize/baptism" as
"immerse/immersion." "The Baptist Board of Foreign Missions,
which met at Hartford, April 27th [1836], had anticipated the
possible result, and resolved that in this event it would 'be
the duty of the Baptist denomination in the United states to
form a distinct organization for Bible translation and
distribution in foreign tongues' and had resolved on the need of
a Convention of Churches, at Philadelphia, in April, 1837, 'to
adopt such measures as circumstances, in the providence of God
may require.' But the meeting in Oliver Street thought it wise
to form a new Bible Society at once, and on that day organized
the American and Foreign Bible Society provisionally, subject to
the decision of the Convention to be held in Philadelphia. This
society was formed 'to promote a wider circulation of the Holy
Scriptures, in the most faithful version that can be procured.'
In three months it sent $13,000 for the circulation of Asiatic
Scriptures, and moved forward with great enthusiasm." [Armitage,
p. 897]
In this year, Mayer Amschel Rothschild
purchased land in Palestine.
“In 1836, [Zevi] Kalischer appealed to Mayer
Amschel (...Rothschild) to buy out completely the land of Israel
or at least Jerusalem and particularly the Temple area in order
to ‘bring about the miraculous redemption from below’. Zevi
Kalischer said the salvation promised by the prophets of old
could come only gradually and by self-help from the Jews.” -
211:63 1838 - President of the American & Foreign Bible Society,
Dr. Spencer H. Cone, sought immediately to revise the English
Scriptures, however, the American and Foreign Bible Society
voted against it. Dr. Cone's plan was thwarted for 14 years
during which much pressure for revision was exerted and a
revised AV was published. "After a year's deliberation the great
Bible Convention met in the meeting house of the First Baptist
Church, Philadelphia, April 26th, 1837. It consisted of 390
members, sent from Churches, Associations, State Conventions,
Education Societies and other bodies, in twenty-three States and
in the District of Columbia. . . "A constitution was then
adopted and officers chosen by the Convention itself. It elected
Spencer H. Cone for President... "...At its annual meeting in
1838 its constitution was so amended as to read: 'It shall be
the object of this Society to aid in the wider circulation of
the Holy Scriptures in all lands.'. . . "From the first, many in
the new Society, led by Dr. Cone, desired to proceed at once to
a revision of the English Scriptures, under the guidance of the
principles applied to the Asiatic versions made by the Baptist
missionaries. But in deference to the opposition of some who
approved of the Society in all other respects, at its annual
meeting in 1838 it 'Resolved, That in the distribution of the
Scriptures in the English language, they will use the commonly
received version until otherwise directed by the Society.'
Whatever difference of opinion existed amongst the founders of
that Society about the immediate expediency of applying the
principle of its constitution to the English version, its
ultimate application became but a question of time, and this
action was postponed for fourteen years. Meanwhile, this measure
was pressed in various directions, in addresses at its
anniversaries, in essays published by various persons, and in
the Society's correspondence. In 1842 Rev. Messrs. David Bernard
and Samuel Aaron issued a very able treatise on the need of
'Revising and Amending King James Version of the Holy
Scriptures.' They also procured and published in that year,
through the publishing house of J. B. Lippincott, of
Philadelphia, a revised version of the Old and New Testaments,
'carefully revised and amended by several Biblical scholars.'
This they say they did 'in accordance with the advice of many
distinguished brethren, the services of a number of professors,
some of whom rank among the first in our country for their
knowledge of the original languages and Biblical interpretation
and criticism, have been secured to prepare this work.' Amongst
these were the late Prof. Whiting, Prof. A.C. Kendrick and other
leading scholars who still live and have labored on other
revisions. [Armitage, pp. 897-900] David Bernard and Samuel
Aaron, who produced a revised version of the Bible, denied the
divine preservation of Scripture.
"The vast majority of those who read the
English Bible are entirely ignorant of the Greek; of the
non-translation of baptizo — and its signification... As to our
being 'left without a standard', through the multiplicity and
variety of translations, we have only to say that there can, in
the nature of things, be no perfect standard but the Hebrew and
Greek originals; these, being written by inspired men, are
infallible, while all translations by men uninspired must be
more or less imperfect. The number of translations cannot affect
the original." [Samuel Aaron & David Bernard, The Faithful
Translation (1842) pg. 30]
1849-50 - American and Foreign Bible Society
removed restriction to use common version (Authorised Version).
"The American and Foreign Bible Society held its annual meeting
in New York May 11th, 1849, and, on the motion of Hon. Isaac
Davis, of Massachusetts, after considerable discussion, it was
'Resolved, That the restriction laid by the Society upon the
Board of Managers in 1838, 'to use only the commonly received
version in the distribution of the Scriptures in the English
language,' be removed.' This restriction being removed, the new
board referred the question of revision to a committee of five.
After long consideration that committee presented three reports:
one with three signatures and two minority reports. The third,
from the pen of Warren Carter, Esq., was long and labored as an
argument against altering the common version at all. In January,
1850, the majority report was unanimously adopted in these
words: 'Resolved, That, in the opinion of this board, the sacred
Scriptures of the Old and New Testament ought to be faithfully
and accurately translated into every living language. 'Resolved,
That wherever, in versions now in use, known and obvious errors
exist, and wherever the meaning of the original is concealed or
obscured, suitable measures ought to be prosecuted to correct
those versions, so as to render the truth clear and intelligible
to the ordinary reader. 'Resolved, That in regard to the
expediency of this board undertaking the correction of the
English version, a decided difference of opinion exists, and,
therefore, that it be judged most prudent to await the
instruction of the Society.'
A most impassioned debate ensued. Drs. Cone
and Wyckoff of the American and Foreign Bible Society publish
"The Bible Translated" to defend their action. Revisionists
issue sample revised N.T.. Those opposed to revision call for
many to 'rebuke this metropolitan power' to crush the
revisionist movement forever.
"On the publication of these resolutions the
greatest excitement spread through the denomination. Most of its
journals were flooded with communications, pro and con, sermons
were preached in a number of pulpits denouncing the movement,
and public meetings were held in several cities to the same end,
notable amongst them one at the Oliver Street Church, in New
York, April 4th, 1850. This feeling was greatly increased by the
two following facts: Mr. Carter, an intelligent layman, but
neither a scholar nor an able thinker, having submitted a
learned and elaborate paper as his minority report, which
occupied an hour in the reading, and believing that it was
inspired by an astute author in New York who had opposed the
Society from the first, and was then a member of the Board of
the American Bible Society, Dr. Cone and William H. Wyckoff,
President and Secretary of the American and Foreign Bible
Society, published a pamphlet over their names in defense of the
action of the board, under the title, 'The Bible Translated.'
The second fact arose from the demand of Mr. Carter that those
in favor of a revision of the English Scriptures should issue,
in the form of a small edition of the New Testament, a specimen
of the character of the emendations which they desired, in
regard to obsolete words, to words and phrases that failed to
express the meaning of the original Greek, or the addition of
words by the translators, errors in grammar, profane expressions
and sectarian renderings. Deacon William Colgate, the Treasurer,
said that he approved of this suggestion, and if Brethren Cone
and Wyckoff would procure and issue such an edition as a
personal enterprise, he, as a friend of revision, would
personally pay the cost of the plates and printing. This was
done, and in their preface they stated that by the aid of
'eminent scholars,' who had 'kindly co-operated and given their
hearty approval to the proposed corrections,' they submitted
their work, not for acceptance by the Society, but as a specimen
of some changes which might be properly made, and that the
plates would be presented to the Society if they were desired.
This was sufficient to fan the fire to a huge flame; much stormy
and uncalled for severity was invoked, and a large attendance
was called for at the annual meeting to 'rebuke this
metropolitan power' and crush the movement forever." [Armitage,
pp. 900-1]
1850 [May 22] - American & Foreign Bible
Society voted against revision of the English Scriptures [A.V.].
Dr. Cone resigns as president. "The Society met for its
thirteenth anniversary in New York on the morning of May 22d,
1850. The crowd of life members, life directors and other
delegates was very large, and the excitement rose as high as it
well could. From the first it was manifest that calm, deliberate
discussion and conference were not to be had, but that measures
adverse to all revision were to be carried with a high hand. It
had been customary to elect officers and managers before the
public services; but before this could be done Rev. Isaac
Westcott moved: 'That this Society, in the issues and
circulation of the English Scriptures, be restricted to the
commonly received version, without note or comment;' and further
moved that, as probably all minds were made up on the question,
the vote should be taken without debate. Determined resistance
to this summary process secured the postponement of the question
to the afternoon, and other business was attended to. At that
session each speaker was confined to fifteen minutes. Then in
the heat of the Society it so far forgot the object of its
organization as to vote down by an overwhelming majority the
very principle on which it was organized. In the hope that, if
revision could not be entertained, at least a great principle
might be conserved as a general basis of agreement thereafter,
the revisionists, on consultation, submitted the following:
'Resolved, That it is the duty of the Society to circulate the
sacred Scriptures in the most faithful versions that can be
procured.' When the Society had rejected this, and thus
stultified itself, and denied not only its paternity but its
right to exist by rejecting that fundamental principle, it was
seen at a glance that all hope of its unity was gone. . . "On
the 23d, the following, offered by Rev. Dr. Turnbull, of
Connecticut, was adopted: "'Resolved, That it is not the
province and duty of the American and Foreign Bible Society to
attempt, on their own part, or procure from others, a revision
of the commonly received English version of the Scriptures."
"This action was followed by the election of the officers and
the board by ballot, when Dr. Cone was re-elected President; but
the Secretary, William H. Wyckoff, and the venerable Deacon
Colgate, were proscribed, together with ten of the old managers,
all known revisionists. No person then present can wish to
witness another such scene in a Baptist body to the close of
life. Dr. Cone, at that time in his sixty-sixth year...said,
with a stifled and almost choked utterance: 'Brethren, I believe
my work in this Society is done. Allow me to tender you my
resignation." [Armitage, pp. 902-3] 1850 [May 27] - 24
revisionists including Dr. Cone and Thomas Armitage met to plan
their new Bible revision society. Armitage created the
resolutions' wording. "On the 27th of May, 1850, twenty-four
revisionists met in the parlor of Deacon Colgate's house, No.
128 Chambers Street, to take into consideration what present
duty demanded at their hands. . . Dr. Cone presided, E.S.
Whitney served as secretary, and Deacon Colgate led in prayer. .
. T. Armitage offered the following, which, after full
discussion, were adopted: 'Whereas, The word and will of God, as
conveyed in the inspired originals of the Old and New
Testaments, are the only infallible standards of faith and
practice, and therefore it is of unspeakable importance that the
sacred Scriptures should be faithfully and accurately translated
into every living language; 'Whereas, A Bible Society is bound
by imperative duty to employ all the means in its power to
insure that the books which it circulates as the revealed will
of God to man, should be as free from error and obscurity as
possible; and, 'Whereas, There is not now any general Bible
Society in the country which has not more or less restricted
itself by its own enactments from the discharge of this duty;
therefore, 'Resolved. That it is our duty to form a voluntary
association for the purpose of procuring and circulating the
most faithful version of the sacred Scriptures in all languages.
'Resolved. That in such an association we will welcome all
persons to co-operate with us, who embrace the principles upon
which we propose to organize, without regard to their
denominational principles in other respects.'" [Armitage, pp.
906-7]
1850 [June 10] - American Bible Union
organized, with Dr. Cone as president, for purpose of revising
the English Bible. "On the 10th of June, 1850, a very large
meeting was held at the Baptist Tabernacle in Mulberry Street,
New York, at which the American Bible Union was organized, under
a constitution which was then adopted, and an address explaining
its purposes was given to the public. Dr. Cone was elected
president of the Union, Wm. H. Wyckoff, Corresponding Secretary;
Deacon Colgate, Treasurer; E.S. Whitney, Recording Secretary,
and Sylvester Pier, Auditor, together with a board of
twenty-four managers. The second article of the constitution
defined the object of the Union thus: 'Its object shall be to
procure and circulate the most faithful versions of the sacred
Scriptures in all languages throughout the world.'" [Armitage,
p. 907] NOTE: Most members and directors of the American Bible
Union were Baptists. "Although the American Bible Union had
always disclaimed that it was a Baptist Society, yet, a large
majority of its life members and directors being Baptists, in
harmony with the expressed wish of the denomination to do the
Bible work of Baptists through the Missionary Union and the
Publication Society, the Bible Union disposed of all its
book-stock and plates to the Publication Society, on condition
that its versions should be published according to demand. The
American and Foreign Bible Society did the same, and now, in the
English tongue, the Publication Society is circulating,
according to demand, the issues of the Bible Union, the commonly
received version and the Canterbury revision, with the
emendations recommended by the American corps of scholars
incorporated into the text; and so it has come to pass that the
denomination which refused to touch the English revision in 1850
came, in less than a quarter of a century, to put its imprint
upon two, to pronounce them fit for use amongst Baptists, and to
circulate them cheerfully." [Armitage, pp. 912-13] Revisers came
from Great Britain:
"Next to Dr. Cone, the three men who did more
to promote the revision of the English Bible than any others,
were Drs. Archibald Maclay, William H. Wyckoff, and Deacon
William Colgate." Archibald Maclay, D.D., was born in Scotland
in 1778, and in early life became a Congregational pastor there;
but after his emigration to New York and a most useful pastorate
there amongst that body he became a Baptist... William H.
Wyckoff, LL.D., was endowed with great intellectual powers, and
graduated at Union College in 1828. [Jonathan Edwards, Pres.
1799-1801]... Deacon William Colgate...was born in Kent,
England, in 1783, came to this country and established a large
business in New York, which by his thrift and skill endowed him
with abundant means for doing good. [soap-making business]"
[Armitage, Ch. XVII]
1850 - Protest to Bible revision arose in the
United States. Dr. Conant began with Old Testament. Revisers of
New Testament were to use Bagsters' Greek New Testament [1851].
Philip Schaff served on American Committee. "While many men of
learning and nerve espoused the movement, as storm of opposition
was raised against it from one end of the land to the other. It
expressed itself chiefly in harsh words, ridicule, denunciation,
appeals to ignorance, prejudice and ill temper, with not and
then an attempt at scholarly refutation in a spirit much more
worthy of the subject itself and the respective writers. Every
consideration was presented on the subject but the main thought:
that the Author of the inspired originals had the infinite right
to a hearing, and that man was in duty bound to listen to his
utterances, all human preference or expediency to the contrary
notwithstanding. After considerable correspondence with scholars
in this country and in Europe, the following general rules were
adopted, and many scholars on both sides of the Atlantic
commenced their work on a preliminary revision of the Bible.
[Armitage, p. 908] "Dr. Conant proceeded with the revision of
the English Old Testament, aided in the Hebrew text by Dr.
Rodiger, of Halle, Germany. "The following were the general
rules of the Union: '1. The exact meaning of the inspired text,
as that text expressed it to those who understood the original
Scriptures at the time they were first written, must be
translated by corresponding words and phrases, so far as they
can be found in the vernacular tongue of those for whom the
version is designed, with the least possible obscurity or
indefiniteness. '2. Wherever there is a version in common use it
shall be made the basis of revision, and all unnecessary
interference with the established phraseology shall be avoided,
and only such alteration shall be made as the exact meaning of
the inspired text and the existing state of the language may
require. '3. Translations or revisions of the New Testament
shall be made from the received Greek text, critically edited
with known errors corrected. "The following common English
version must be the basis of the revision; the Greek text,
Bagster & Son's octavo edition of 1851." [Armitage, p. 908]
There were 2 groups of revisers who worked on preliminary
translations: European and American with Philip Schaff on the
American committee.
"Amongst the scholars who worked on the
preliminary revision in Europe were Revs. Wm. Peechey, A.M.;
Jos. Angus, M.A., M.R.A.S.; T.J. Gray, D.D., Ph.D.; T. Boys,
A.M.; A.S. Thelwall, M.A.; Francis Clowes, M.A.; F.W. Gotch,
A.M.; and Jas. Patterson, D.D. Amongst the American revisers
were. . . Drs. J.L. Dagg, John Lillie, O.B. Judd, Philip Schaff,
Joseph Muenscher, John Forsyth, W.P. Strickland and James
Shannon; Profs. E.S. Gallup, E. Adkins, M.K. Pendleton, N.N.
Whiting, with Messrs. Alexander Campbell, Edward Maturin, Esq.,
E. Lord and S.E. Shepherd." [Armitage, p. 908-9]
Phillip Schaff is known as the “Father of
Ecumenical Movement.”
“Shortly before his death, Philip Schaff made
a now famous address on ‘The Reunion of Christendom’ before the
World Parliament of Religions, in...893. In this address, Schaff
urged a ‘federal or confederate union’ resembling the ‘political
confederation of Switzerland, the United States, and the modern
German Empire. This federation would be a ‘voluntary association
of different Churches in their official capacity, each retaining
its freedom and independence in the management of its internal
affairs, but all recognizing one another as sisters with equal
rights, and cooperating in general enterprises, such as the
spread of the gospel at home and abroad, the defense of the
faith against infidelity, the elevation of the poor and
neglected classes of society, works of philanthropy and charity,
and moral reform’. This farewell address of the aged ecumenical
leader was thus prophetic of the Federal Council [of Churches]
of the 20th century, and even more of its successor, National
Council of Churches.” (Rouse, A History of the Ecumenical
Movement) 84:256 BIBLE REVISION IN ENGLAND 1851 - B.F. Westcott
and F.J.A. Hort found the Cambridge University Ghost Society,
one of the early pioneers of modern Spiritualist inquiry: "In
1851 was founded at Cambridge a Society to 'conduct a serious
and earnest inquiry into the nature of the phenomena vaguely
called supernatural,' and a number of distinguished persons
became members." [Alan Gauld, The Founders of Psychical
Research, NY:Schocken Books, 1968, p. 66]
Cambridge Ghost Society was parent of the
Society for Psychical Research, which was directed by Henry
Sidgwick, the husband of Eleanor Balfour, who was the sister of
Arthur Balfour. "Among the numerous persons and groups who in
the middle of the nineteenth century were making enquiries into
psychical occurrences may be mentioned a society from which our
own can claim direct descent. In the Life of Edward White
Benson, Archbishop of Canterbury, by his son, A. C. Benson, will
be found, under the year 1851-2, the following paragraph:
"'Among my father's diversions at Cambridge was the foundation
of a 'Ghost Society,' the forerunner of the Psychical Society
[meaning the S.P.R.] for the investigation of the supernatural.
Lightfoot, Westcott and Hort were among the members. He was
then, as always, more interested in psychical phenomena than he
cared to admit.' "Lightfoot and Westcott both became bishops,
and Hort Professor of Divinity. The S.P.R. has hardly lived up
to the standard of ecclesiastical eminence set by the parent
society." [brackets in original] [W.H. Salter, The Society For
Psychical Research: An Outline of its History, London, 1948, pp.
5,6] Fenton John Antony Hort joined the Cambridge Company of the
Apostles.
“...[F.J.A. Hort] found time to attend the
meetings of various [Cambridge] societies and in June joined the
mysterious Company of the Apostles… He remained always a
grateful and loyal member of the secret Club, which has now
become famous for the number of distinguished men who have
belonged to it. In his time the Club was in a manner
reinvigorated, and he was mainly responsible for the wording of
an oath which binds members to a conspiracy of silence. " (Alan
Gauld, The Founders of Psychical Research, NY: Schocken Books,
1968, pp. 317, 49)
"(The) Apostles had hoped that developments
in the social sciences would before long make possible an
equitable and frictionless society..." (Life and Letters of
Fenton John Anthony Hort, Vol. I, p. 170)
1853 - B.F.Westcott and F.J.A. Hort begin New
Greek Testament based on Alexandrian manuscripts. "In 1853 Hort
began to devote himself more definitely to work on the lines
recently laid down for himself. . . It was during these weeks,
in the course of a walk with Mr. Westcott, who had come to see
him at Umberslade, that the plan of a joint revision of the text
of the Greek New Testament was first definitely agreed upon. . .
About this time Mr. Daniel Macmillan suggested to him that he
should take part in an interesting and comprehensive 'New
Testament Scheme.' Hort was to edit the text in conjunction with
Mr. Westcott; the latter was to be responsible for a commentary,
and Lightfoot was to contribute a New Testament Grammar and
Lexicon." [Arthur Hort, Life and Letters of Fenton John Anthony
Hort, Volume I, London: Macmillan and Co., 1896, pp. 239-40]
April 19, 1853 letter to Rev. John Ellerton: "One result of our
talk I may as well tell you. He (Westcott) and I are going to
edit a Greek text of the New Testament some two or three years
hence, if possible. Lachmann and Tischendorf will supply rich
materials, but not nearly enough; and we hope to do a good deal
with Oriental versions. Our object is to supply clergymen
generally, schools, etc., with a portable Greek text which shall
not be disfigured with Byzantine corruptions." [Ibid., p. 250]
1856 - Alarm that American Bible Union would translate "baptism"
as "immersion." Movements in favor of revision proliferate in
England. "As early as 1856 great alarm was awakened at the
prospect that the American Bible Union would translate the Greek
word 'baptize' into English, instead of transferring it, and the
'London Times' of that year remarked that there were already
'several distinct movements in favor of revision of the
authorized version' of 1611." [Armitage, p. 909] 1858-59 - In
England, Dr. Trench calls for a "better" revision that would
"set aside the so-called Baptists" as revisers because they
"interpret" rather than translate. Real reason: the American
Baptists were limited to translating from the Textus Receptus
and Trench planned to use the Westcott-Hort New Greek Text. "The
'Edinburgh Review' and many similar periodicals took strong
ground for its revision, and, in 1858, Dr. Trench, then Dean of
Westminster, issued an elaborate treatise showing the imperfect
state of the commonly received version, and the urgent need of
its revision, in which he said: 'Indications of the interest
which it is awakening reach us from every side. America is
sending us installments--it must be owned not very encouraging
ones--of a new version as fast as she can... I am persuaded that
a revision ought to come. I am convinced that it will come. The
wish for a revision has for a considerable time been working
among dissenters here; by the voice of one of these it has
lately made itself known in Parliament, and by the mouth of a
Regius professor in Convocation.' The revision of the Bible
Union was a sore thorn in his side; and in submitting a plan of
revision in the last chapter, in which he proposed to invite the
Biblical scholars of 'the land to assist with their suggestions
here, even though they might not belong to the church,' of
course they would be asked as scholars, not as dissenters, he
adds: 'Setting aside, then, the so-called Baptists, who, of
course, could not be invited, seeing that they demand not a
translation of the Scripture but an interpretation, and that in
their own sense.' Some Baptist writer had denied in the
'Freeman' of November 17, 1858, that the Baptists desired to
disturb the word 'baptize' in the English version, but the Dean
was so alarmed about their putting an 'interpretation' into the
text instead of a transfer, that he said in a second edition, in
1859 (page 210): 'I find it hard to reconcile this with the fact
that in their revision (Bible Union) baptizo is always changed
into immerse, and baptism into immersion.' The pressure of
public sentiment, however, compelled him to call for revision,
for he said: 'However we may be disposed to let the subject
alone; it will not let us alone. It has been too effectually
stirred ever again to go to sleep; and the difficulties, be they
few or many, will have one day to be encountered. The time will
come when the inconveniences of remaining where we are will be
so manifestly greater than the inconveniences of action, that
this last will become inevitable." [Armitage, pp. 909-10] 1865 -
American Bible Union's version is completed and printed. Church
of England represented on American revision committee. American
Bible Union propaganda creates demand for revision in England,
leading to the Convocation of Canterbury in 1870. "The final
revision of the New Testament was committed to Drs. Conant,
Hackett, Schaff and Kendrick and was published in 1865. The
revisers held ecclesiastical connections in the Church of
England, Old School Presbyterian, Disciples Associate Reformed
Presbyterians, Seventh-Day Baptists, American Protestant
Episcopalians, Regular Baptists and German Reformed Church. Of
the Old Testament books, the Union published Genesis, Joshua,
Judges, Ruth, Job, Psalms and Proverbs; I. and II. Samuel, I.
and II. Kings, I. and II. Chronicles, remaining in manuscript,
with a portion of Isaiah. It also prepared an Italian and
Spanish New Testament, the latter being prepared by Don Juan De
Calderon, of the Spanish Academy. Also a New Testament in the
Chinese written character, and another in the colloquial for
Ningpo; one in the Siamese, and another in the Sqau Karen,
besides sending a large amount of money for versions amongst the
heathen, through the missionaries and missionary societies. It
is estimated that about 750,000 copies of the newly translated
or revised versions of the Scriptures, mostly of the New
Testament, were circulated by the Union. Its tracts pamphlets,
addresses, reports and revisions so completely revolutionized
public opinion on the subject of revision that a new literature
was created on the subject, both in England and America, and a
general demand for revision culminated in action on that subject
by the Convocation of Canterbury in 1870." [Armitage, p. 909]
COLLABORATION OF AMERICAN & BRITISH REVISION COMMITTEES 1870 -
English revisionists begin New Testament using American Bible
Union's version for consultation, but the Westcott-Hort New
Greek Text as its textual basis.
"The whole subject came up before the
Convocation of the Province of Canterbury in February, 1870,
when one of the most memorable discussions took place that ever
agitated the Church of England, in which those who conceded the
desirableness of revision took ground, and amongst them the
Bishop of Lincoln, that the American movement necessitated the
need of prompt action on the part of the Church of England. In
May of the same year the Convocation resolved: That it is
desirable that Convocation should nominate a body of its own
members to undertake the work of revision, who shall be at
liberty to invite the co-operation of any eminent for
scholarship, to whatever nation or religious body they may
belong.'... "The revisers commenced their work in June, 1870,
and submitted the New Testament complete May 17th, 1881, the
work being done chiefly by seventeen Episcopalians, two of the
Scotch Church, two dissenting Presbyterians, one Unitarian, one
Independent and one Baptist. A board of American scholars had
co-operated, and submitted 'a list of readings and renderings'
which they preferred to those finally adopted by their English
brethren; a list comprising fourteen separate classes of
passages, running through the entire New Testament, besides
several hundred separate words and phrases. The Bible Union's
New Testament was published nearly six years before the
Canterbury revision was begun, and nearly seventeen years before
it was given to the world. Although Dr. Trench had pronounced
the 'installments' of the American Bible Union's New Testament
'not very encouraging,' yet the greatest care was had to supply
the English translators with that version. During the ten and a
half years consumed in their work, they met in the Jerusalem
Chamber at Westminster each month for ten months of every year,
each meeting lasting four days, each day from eleven o'clock to
six; and the Bible Union's New Testament lay on their table all
that time, being most carefully consulted before changes from
the common version were agreed upon. One of the best scholars in
the corps of English revisers said to the writer: 'We never make
an important change without consulting the Union's version. Its
changes are more numerous than ours, but four out of five
changes are in exact harmony with it, and I am mortified to say
that the pride of English scholarship will not allow us to give
due credit to that superior version for its aid.' This was
before the Canterbury version was completed, but when it was
finished it was found that the changes in sense from the common
version were more numerous than those of the Union's version,
and that the renderings in that version are verbatim in hundreds
of cases with those of the Union's version." [Armitage, pp.
910-11] Phillip Schaff became a professor at the
Rockefeller-funded Union Theological Seminary.
"He became a professor at Union Theological
Seminary, New York City in 1870 holding first the chair of
theological encyclopedia and Christian symbolism till 1873, of
Hebrew and the cognate languages till 1874, of sacred literature
till 1887, and finally of church history, till his death."
[Wikipedia]
“Henry Sloane Coffin was Professor of
Practical Theology at Union Theological Seminary from 1904 to
1926 and President of Union Theological Seminary from 1926 to
1945. He was initiated into the Order of Skull & Bones in 1897.
No doubt some influence was placed upon the seminary by John D.
Rockefeller, Jr. who helped the seminary’s 1922 endowment drive
with a gift of $1,083,333... Union Theological Seminary in New
York [was] a subsidiary of the Rockefeller Octopus…” [Unholy
Alliances, 540:148,152] 1871 - Philip Schaff conferred with the
English Revision Committee. American revision committee met in
Schaff's study. Collaboration between American and British
committees. "The summer of 1871 Dr. Schaff spent in Europe and
had conferences with Dean Stanley and Bishop Ellicott and with
the revision committee as a whole. From his daily journal it
appears that on June 26, he saw the dean. 'I had a very
important interview. All the details about Bible revision are
settled satisfactorily. The steps I have taken in organizing the
American committee are fully approved.' At Dr. Stoughton's, I
dine with a number of the Bible Revisers.' Of the sessions of
the Revision companies at the Deanery of Westminster he has this
to say: 'The meeting of the New Testament Revisers was intensely
interesting. Lightfoot, Westcott, Hort, Scrivener, Angus,
Merivale, Eadie, David Brown, the Bishop of Gloucester...the
Bishop of Salisbury and others were all there. No outsider is
admitted except the Archbishop of Canterbury [Edward White
Benson/Ghost Society].' Before his return to the United States
the revision of Matthew was completed, but the copies which were
ready for transmission were detained on account of the delay in
securing one or more bishops of the Episcopal Church as members
of the American committee. "The first meeting of the American
committee was held in Dr. Schaff's study in the Bible House, New
York, December 7, 1871... The American companies were to receive
the Revision text of the British companies and transmit their
emendations back to them..." [Schaff, David S., The Life of
Philip Schaff, NY: Charles Scribner's Sons, 1897, pp. 362-3]
1872 - B.F. Westcott, J.B. Lightfoot and
F.J.A. Hort found elite club for elder Apostles, the Eranus.
"[F.J.A. Hort] also regularly went to the
meetings of a sort of senior 'Apostles' called the 'Eranus,' a
club composed of elder men of various tastes and pursuits… The
originator of the idea was the present Bishop of Durham
(Westcott), and he, together with Lightfoot and your father, may
be regarded as constituting the original nucleus of the club…It
was not designed to have, nor has it from first to last had, a
preponderantly theological character; on the contrary, its
fundamental idea was that it should contain representatives of
different departments of academic study, and afford them regular
opportunities for meeting and for an interchange of ideas…"
((Arthur Hort, Vol. I, pp. 184-5)
1873 - Timothy Dwight (Skull & Bones, 1849)
was subsequently added to the American New Testament revision
committee. Timothy Dwight, who became the President of Yale
University, was the grandson of Rev. Timothy Dwight (1752-1817)
who was the grandson of famous Rev. Jonathan Edwards
(1703-1758), a personal friend of Pres. George Washington, a
high-level Freemason. "[T]o the New Testament company [was
subsequently added]...Professor Timothy Dwight of Yale College."
[Life of Philip Schaff, pp. 362-3ff.]
"Timothy Dwight was a man for all seasons: an
ordained Congregational minister, grandson of Jonathan Edwards,
personal friend of George Washington, and Army chaplain." (Cyber
Hymnal)
1878 – William Blackstone’s tract promotes
Zionism leading to First Niagara Prophecy Conference.
“Born in Adams, New York in 1841, William
Eugene Blackstone became a successful businessman specializing
in real estate outside Chicago after the Civil War. A
self-taught lay evangelist and Bible teacher in the Methodist
Episcopal Church, Blackstone eventually devoted himself to
missionary work. While at a YMCA convention, Blackstone asked
the Reverend James Hall Brooke, one of the foremost ministers of
the time, to write a tract about the second coming that he could
pass out on trains as he traveled. Instead, Brooke suggested
that Blackstone write it himself and that he would publish it.
Brooke's suggestion led Blackstone to compose Jesus is Coming,
hailed as ‘probably the most wide-read book in this century on
our Lord’s return.’ First published in 1878, its 1908 revised
edition was financed by California oilman Lyman Stewart and
distributed by the hundreds of thousands; by Blackstone's death
in 1935, Jesus is Coming had been translated into thirty-six
languages, with over a million copies printed. “...The year
Jesus is Coming first appeared--1878--also saw the first of a
series of prophecy and Bible conferences, eventually known as
the Niagara Prophecy Conferences, held around the United States
which established this proto-fundamentalist theological
tendency. Ministers from a wide spectrum of denominations
combined elements of Princeton theology, biblical literalism,
and premillennialism with a conservative opposition to higher
criticism, modernism, and other liberalizing trends.” – ("In the
Shadow of God's Sundial,” Hilton Obenzinger, 516) Is
“Blackstone” a pseudonym?
“Chief among these is the one concerning the
famous black stone in the seat of the coronation chair in
Westminster Abbey, which is declared to be the actual rock used
by Jacob as a pillow. The black stone also appears several times
in religious symbolism. It was called Heliogabalus, a word
presumably derived from Elagabal, the Syro-Phœnician sun god.
This stone was sacred to the sun and declared to possess great
and diversified properties. The black stone in the Caaba at
Mecca is still revered throughout the Mohammedan world. It is
said to have been white originally and of such brilliancy that
it could be seen many days’ journey from Mecca, but as ages
passed it became blackened by the tears of pilgrims and the sins
of the world.” (Manly P. Hall, The Secret Teachings Of All Ages,
p. 97)
“The most holy thing a devout Muslim can do,
outside of the actual act of Jihad is make the pilgrimage to the
Kaaba at Mecca. The ritual is called the Hajj, and is named
after Al Hajarul Aswad, the famous Black Stone which is imbedded
in the corner of the Kaaba... Qiblah, which denotes the
direction of the Kaaba at Mecca, to which they perform their
Salaah (worship). The ritual of Tawwaf, or the circumambulation
of the Kaaba, as it existed at that time was performed by seven
priestesses, completely in the nude. The ritual of Tawwaf is
still being performed this very day by thousands of aspirants
dressed in white. Ideally the aspirants will complete seven
revolutions, counter-clockwise around the Kaaba and and meet up
with Al Hajarul Aswad, The Black Stone, which they are
encouraged to kiss. The Black Stone is imbedded in the South
East corner of the Kaaba, and it protrudes with a slight bulge
from the black shroud which surrounds it. It is said to have
fallen from heaven and according to Hadith (tradition) it was
whiter than milk before it fell... Al Hajarul Aswad is
Venus/Lucifer having been whiter than milk, but fallen from
heaven to suffer the travail of incarnation, much like Melek
Ta'us of the Yezidi tradition. It is the Sacrament of Holy
Blasphemy to recognise Lucifer as the Holy Christ and to
recognise that the Devil is the hiding place of the divine.”
(“The Mystery of the Holy Blasphemy and the Fall of Lucifer”)
1881 – New Age of Michael allegedly began with the Jews' return
to Palestine. “To those working within an esoteric tradition, it
might have appeared a relatively easy thing to prepare for the
new era of Michael which was to begin in 1881... “In 1881, the
planets were operative on a far higher level than any statuary
or verbal symbolism might suggest. The year had a particular
importance for those who were interested in the deeper
traditions of astrological thought. Esotericists (of which there
were many in the United States at that time) knew that this was
the year which the great 15th-century abbot and occultist,
Trithemius von Nettesheim [Jewish], had predicted would mark a
fundamental turning point in history. “The Rosicrucian, Thomas
Henry Burgoyne, one of the learned and perplexing esoteric
writers working in 19th century America…had informed his readers
that, in the more glorious days of human history, known now as
the Golden Age, the satellite was distant from the Earth.
However, in the latter Iron Age (through which civilization was
now living) it was too close, so that its ‘dark shadows became
more and more bewildering.’ In the year 1881, Burgoyne promised,
this Dark Age would begin to recede, its malevolent influence
having passed its darkest culminating point. He was partly
borrowing his ideas from the Roman poet Virgil, but few of his
readers would realize that. Most of them endorsed his enthusiasm
for this new Age of Gold which would begin in 1881. “That is was
to be an important year in the history of mankind was not
doubted by the majority of people interested in arcane lore. In
a rare book, which many occultists claim to have read, but few
have even glanced at, Trithemius claimed that the era which had
commenced in 1525, under the guidance of the planetary angel of
the Moon, would come to an end in 1881. In this same year, a new
era would begin under the control of the angel of the Sun, whom
Trithemius named Michael. Far-reaching changes would result,
for, in a previous age, the angel had been not only the
institutor of many new arts, and the inventor of astronomy and
astrology, but also of architecture—the very science in which
Washington, D.C. had striven to excel from its foundation.
“Trithemius—and later is followers—insisted that under the rule
of this planetary angel there would be inaugurated an exciting
change of direction for mankind. The angel Michael was dedicated
to the expansion of human consciousness, and freedom.
Furthermore, it would be during the New Age of the Sun, which
would begin in 1881, that the Jews would return to their
homeland.” (Ovason, 512:376, 30)
1525 - Tyndale's New Testament was the first
ever based on Byzantine manuscripts (Textus Receptus) and
printed in the English language. 1881 - Westcott-Hort New Greek
Testament based on corrupt Alexandrian manuscripts appeared;
English Revised Version (ERV) completed.
"In 1881 the Greek Testament, which has been
so long expected, at last appeared, and was widely welcomed as
an epoch-making book, and 'probably the most important
contribution to Biblical learning in our generation.' The
twenty-eight years of patient labour represented by this work
were begun and ended at Cambridge. This great work should loom
very large in any record of my father's life, but its character
is such that it really merits separate treatment, which it is
hope a careful digestion of the mass of correspondence on the
subject may enable some one to bestow. For the present let it
suffice to quote a fair expression of the general feeling about
the book. [from The Times, 29th July 1901] 'To the world at
large Westcott's tenure of the Regius Professorship will always
be associated with the so-called 'Cambridge Text' of the New
Testament, little as his professorship really had to do with it.
Probably the whole history of the New Testament since the time
of Origen there has been nothing more remarkable than the quiet
persistence with which these two Fellows of Trinity--Westcott,
aged twenty-eight, and Hort, some three years younger--started
'in the spring of 1853' to systematise New Testament criticism.
They found themselves aware of the unsatisfactoriness of 'the
textus receptus, and conscious that neither Lachmann nor
Tischendorf gave 'such an approximation to the Apostolic words
as we could accept with reasonable satisfaction.' So they agreed
to commence at once the formation of a manual text for (their)
own use, hoping at the same time that it might be of service to
others.' It says something at once for their determination and
their care that the two famous volumes were not published till
1881, twenty-eight years from their inception... The Revised
Version, as the English representative of the Cambridge Text, is
making its way slowly, but the 'Westcott-Hort' theories hold the
field. It may be there will yet arise a reactionary champion, as
learned as and less slovenly than Scrivener, better equipped and
less abusive than Burgon, be he has not arisen yet, and if he
takes the field, he must do so after a preparation as long and
as honest as Westcott and Hort's.' "The Westcott and Hort Greek
Testament (text) appeared on 5th May 1881, only a few days
before the publication of the Revised Version of the New
Testament. This coincidence perhaps led adverse critics to
confound the two works. Yet as a matter of fact the Greek text
underlying the Revised New Testament differs considerably from
that of the two Cambridge scholars; and, although privately
printed copies of the latter had been placed in the hands of the
Revisers, they did not accept any new reading, unless, after
full discussion, a majority of two-thirds were in favour of the
change. As my father has said, both in the matter of the Greek
text and its translation, 'each Reviser gladly yielded his own
conviction to more or less serious opposition." [Arthur
Westcott, Life and Letters of Brooke Foss Westcott, Vol. I,
London: Macmillan & Co., pp. 397-402] 1883 - American and
Foreign Bible Society and American Bible Union resolve their
differences, accept the English revision, based on Westcott-Hort
New Greek Text, and agree to publish the King James Version, the
English Revised Version and the American Bible Union version.
American Baptists are the only denomination to pass a resolution
to adopt the Revised Version. American Bible Union changes it’s
position against Bible revision. "After the separation between
the American and Foreign Bible Society and the American Bible
Union, the former continued to do a great and good work in Bible
circulation and in aiding the translation of missionary
versions... Both these societies continued their operations till
1883, with greatly diminished receipts, from various causes, and
the Bible Union was much embarrassed by debt, when it was
believed that the time had come for the Baptists of America to
heal their divisions on the Bible question, to reunite their
efforts in Bible work, and to leave each man in the denomination
at liberty to use what English version he chose. With this end
in view, the largest bible Convention that had ever met amongst
Baptists convened at Saratoga on May 22, 1883, and, after two
days' discussion and careful conference, it was unanimously
resolved: 'That in the translation of foreign versions the
precise meaning of the original text should be given, and that
whatever organization should be chosen as the most desirable for
the prosecution of home Bible work, the commonly received
version, the Anglo-American, with the corrections of the
American revisers incorporated in the text, and the revisions of
the American Bible Union, should be circulated.'" [Armitage, p.
912]
"Schaff had hoped to see a number of
denominations adopt the version by formal act, but... (h)is only
encouragement came from the American Baptists...in May 1882, for
at that time they passed a resolution to adopt the Revised
Version, incorporating the corrections of the American revisers
into the text." [Shriver, George H., Philip Schaff: Christian
Scholar and Ecumenical Prophet, Mercer Press, 1987, pp. 76-77]
"Although the American Bible Union had always
disclaimed that it was a Baptist Society, yet, a large majority
of its life members and directors being Baptists, in harmony
with the expressed wish of the denomination to do the Bible work
of Baptists through the Missionary Union and the Publication
Society, the Bible Union disposed of all its book-stock and
plates to the Publication Society, on condition that its
versions should be published according to demand. The American
and Foreign Bible Society did the same, and now, in the English
tongue, the Publication Society is circulating, according to
demand, the issues of the Bible Union, the commonly received
version and the Canterbury revision, with the emendations
recommended by the American corps of scholars incorporated into
the text; and so it has come to pass that the denomination which
refused to touch the English revision in 1850 came, in less than
a quarter of a century, to put its imprint upon two, to
pronounce them fit for use amongst Baptists, and to circulate
them cheerfully." [Armitage, pp. 912-13]
1886 - In this year Timothy Dwight became
President of Yale University. "In 1886 Timothy Dwight (The
Order) had taken over from the last of Yale's clerical
Presidents, Noah Porter. Never again was Yale to get too far
from The Order. Dwight was followed by member Arthur T. Hadley
('76)" - 711:92
"The Order was incorporated in 1856."
Dwight, Timothy 1849 - Date initiated 1856 -
Went to the University of Berlin 1858 - Went to Yale Theological
Seminary 1873-85 - American New Testament Committee member
1886-98 - President of Yale University "As the new Master
(Mason) is raised he looks back down at his tomb to see a Skull
and crossed bones on his death shroud. This symbol of earthly
remains was used by the Knights Templar as their marine battle
flag." [The Hiram Key: Pharaohs, Freemasons & Secret Scrolls of
Jesus 162:178]
SPREADING THE "GOSPEL ACCORDING TO
ROTHSCHILD"
1889 - Formation of Cecil Rhodes' Round
Table.
"The 'Rhodes secret society' was a group of
imperial federalists, formed in the period after 1889 and using
the economic resources of South Africa to extend and perpetuate
the British Empire... During this period of almost sixty years
[1889-1940], this society has been called by various names.
During the first decade or so it was called 'the secret society
of Cecil Rhodes' or 'the dream of Cecil Rhodes.' In the second
and third decades of its existence it was known as Milner's
Kindergarten' (1901-1910) and as 'the Round Table Group.' "
[538:4,31]
"It is usually assumed that Rhodes owned De
Beers [Consolidated Mines], but this was not the case. Nathaniel
de Rothschild was a bigger shareholder than Rhodes himself;
indeed, by 1899 the Rothschilds' stake was twice that of Rhodes.
In 1888 Rhodes wrote to Lord Rothschild: 'I know with you behind
me I can do all I have said. If however you think differently I
have nothing to say.'" (Niall Ferguson, Empire: How Britain Made
the Modern World, Allen Lane, London, 2003, p. 225).
"... Robert Cecil of the Jewish Cecil family
that had controlled the British monarchy since a Cecil became
the private secretary and lover of Queen Elizabeth I ..." (John
Coleman, The Conspirators' Hierarchy: The Story of the Committee
of 300) Sir Robert Gascoyne-Cecil (1830-1903) / UK Prime
Minister for three terms / father of Robert Cecil (1864-1958) o
Robert Gascoyne-Cecil became Prime Minister of England from
1885-1902 o Lord Salisbury was the title given to Robert
Gascoyne-Cecil whose powerful family expanded to form Cecil Bloc
o Sir Rober Gascoyne-Cecil was brother to mother of Gerald and
Arthur Balfour, whose government was continuation of Lord
Salisbury’s o The Cecil Bloc was the nexus of power from which
the Rhodes-Milner Round Table evolved o The Balfours were high
ranking members of Cecil Bloc o In The Anglo-American
Establishment, Carroll Quigley credits the Cecil Bloc with
creation of the Society for Psychical Research 'The Cecil Bloc
was a nexus of political and social power formed by Lord
Salisbury and extending from the great sphere of politics into
the fields of education and publicity. . .The 'Rhodes secret
society' was a group of imperial federalists, formed in the
period after 1889 and using the economic resources of South
Africa to extend and perpetuate the British Empire. It is
doubtful if Milner could have formed his group without
assistance from all three of these sources... One of the
enduring creations of the Cecil Bloc is the Society for
Psychical Research, which holds a position in the history of the
Cecil Bloc similar to that held by the Royal Institute of
International Affairs in the Milner Group. The Society was
founded in 1882 by the Balfour family and their in-laws, Lord
Rayleigh and Professor [Henry] Sidgwick. In the twentieth
century it was dominated by those members of the Cecil Bloc who
became most readily members of the Milner Group." (Carroll
Quigley, The Anglo-American Establishment, pp. 31-2) 1891 –
Cecil Rhodes drew up his fourth will with Lionel Rothschild the
trustee of his fortune; Arthur Balfour, a Jew, in Circle of
Initiates.
"The secret society, after so much
preliminary talk, took form in 1891, the same year in which
Rhodes drew up his fourth will and made Stead as well as Lord
Rothschild the trustee of his fortune. It is perfectly clear
from the evidence that he expected Lord Rothschild to handle the
financial investments associated with the trust, while Stead was
to have full charge of the methods by which the funds were used.
About the same time, in February 1891, Stead and Rhodes had
another long discussion about the secret society. First they
discussed their goals and agreed that, if necessary in order to
achieve Anglo-American unity, Britain should join the United
States. {i.e. the capital should be in the U. S.} Then they
discussed the organization of the secret society and divided it
into two circles: an inner circle 'The Society of the Elect',
and an outer circle to include 'The Association of Helpers and
The Review of Reviews (Stead's magazine founded 1890). Rhodes
said that he had already revealed the plan for 'The Society of
the Elect' to Rothschild and 'little Johnston.'... 1. General of
the Society: Rhodes 2. Junta of Three: Stead, Brett, Milner 3.
Circle of Initiates: Cardinal Manning, General Booth, Bramwell
Booth, "Little Johnson", Albert Grey, Arthur Balfour 4. The
Association of Helpers 5. A College, under Professor Seeley, to
be established 'to train people in English-speaking ideas.' "Of
the persons so far named, we can be certain that six were
initiates. These were Rhodes, Lord Rothschild, Johnston, Stead,
Brett and Milner... Of the others who were mentioned, Brett,
Grey and Balfour can safely be regarded as member of the
society." (538:40-1)
1891, March 5 – Seven years before Theodore
Herzl's First Zionist Congress, William Blackstone petitioned
Pres. Benjamin Harrison to authorize homeland for the Jews in
Palestine. Groundwork laid for Judaized Christianity; Blackstone
'father of Zionism'. “On March 5, 1891, the Chicago businessman
and Methodist Episcopal lay worker William E. Blackstone was
introduced by Secretary of State James G. Blaine to President
Benjamin Harrison in order to present a petition Blackstone
authored, ‘Palestine for the Jews.’ ‘What shall be done for the
Russian Jews?’ the petition asked, and Blackstone boldly
answered: “Why not give Palestine back to them again? According
to God’s distribution of nations, it is their home, an
inalienable possession, from which they were expelled by
force....Why shall not the powers which under the treaty of
Berlin, in 1878, gave Bulgaria to the Bulgarians and Servia to
the Servians now give Palestine back to the Jews?...Let us now
restore them to the land of which they were so cruelly despoiled
by our Roman ancestors. “Nonetheless, Benjamin Harrison did not
accept Blackstone's proposal… Blackstone would send the Memorial
to presidents Cleveland and Roosevelt (McKinley had already
signed), but official government sympathy for the Zionist
project would have to wait for Woodrow Wilson.” – 516
“The Blackstone Memorial emerged from the
same Reformation and Enlightenment preoccupations with Jews as
the original nation whose restoration confirms other ‘natural,’
European nations and comprises both a necessary prerequisite and
model for the reconstitution of an authentic, ‘primitive’
Christianity. Blackstone's contribution to this tradition was to
elaborate a fully realized political Zionism that took
long-standing religious narratives into the realm of
late-nineteenth-century nationalism, colonialism, and
imperialism. Indeed, with Blackstone's petition and related
activities antedating by six years the convening of Theodor
Herzl's first Zionist conference in 1897, Nathan Straus and
Louis Brandeis thought enough of his practical efforts to
flatter the evangelist as 'the father of Zionism.'” - 516
"Timothy Beach Blackstone (1829-1900), who was president of the
Chicago & Alton Railroad from 1864 to 1899, had been a surveyor
for the New York and New Haven Railroad under Col. Roswell B.
Mason, who brought Blackstone after him to the Illinois Central
Railroad in 1851. (Biography of Timothy B. Blackstone. By Ida
Hinsman, 1917.) T.B. Blackstone was one of the financial
supporters of his cousin, William Eugene Blackstone (1841-), of
Blackstone Memorial fame. Marvin Hughitt, President of the
Chicago & Northwestern Railroad, Milton Stewart and his brother,
Lyman Stewart, of the Union Oil Company of California, were
other financial supporters of W.E. Blackstone. Supreme Court
Justice Louis Brandeis administered his funding for evangelizing
to Jews... "The signatories of the Blackstone Memorial included
such powerful Wall Street figures as Chauncey M. Depew, John D.
Rockefeller and his brother William Rockefeller, William E.
Dodge, Frank Loomis, Cyrus W. Field, Russell Sage, and John A.
Stewart, as well as Rev. Edward W. Gilman, brother of the
president of Johns Hopkins University [Daniel Coit Gilman / S&B
1852]. Their Harriman, Vanderbilt, Guaranty Trust, Skull &
Bones, and Standard Oil money and connections have created two
world wars to drive the Jews out of Europe and into Palestine;
and today, the resulting strife is the pretext for America's
invasion of the Middle East. And E.H. Harriman's sons elevated
the Bush family into the U.S. power elite. / List of signatories
The Blackstone Memorial / American Messianic Fellowship
"Professor Charles A.L. Totten, military instructor at Yale
University, proclaimed the Blackstone manifesto to be a mystical
fulfillment of biblical prophesy, and claimed that Armageddon
was to occur in 1899 (Palestine For the Jews. New York Times,
Mar. 8, 1891; The World's Approaching End. Lieut. Totten Says It
Will Occur In Less Than Eight Years. New York Times, Apr. 12,
1891, which made Page 1.)... "Daniel Coit Gilman's brother, Rev.
Edward W. Gilman, was married to Benjamin Silliman (S&B 1837)
Jr.'s sister, Julia Silliman [Jewish] (Died. Gilman.- New York
Times, Apr. 20, 1892, p.5.) DC Gilman's sister, Elizabeth Coit
Gilman, was married to Rev. Joseph Parrish Thompson, S&B 1838
(Married. New York Times, Oct. 26, 1853.), of the Broadway
Tabernacle in New York City..." (The Blackstone Zionists) 1892 -
Philip Schaff wrote to Timothy Dwight predicting the success of
the Revised Version.
"To Timothy Dwight (S&B 1849) [Philip Schaff]
wrote in 1892: 'It is impossible that a work to which a hundred
scholars of various denominations of England and America have
unselfishly devoted so much time and strength can be lost.
Whether the Revised Version may or may not replace the King
James Version, it will remain a noble monument of Christian
scholarship and cooperation, which in its single devotion to
Christ and to truth rises above the dividing lines of schools
and sects.'" [Penzel, Klaus, Philip Schaff: Historian and
Ambassador of the Universal Church, Mercer University Press,
Macon GA, 1991, p 260-61.] 1895 - Timothy Dwight published
abridged version of Documentary History on the American
Committee on Revision "The documentary evidence for the work of
the American Bible revision committee is conveniently gathered
in Documentary History on the American Committee on Revision, of
which only 100 copies were privately printed. However, an
abridged version was published by Timothy Dwight, Historical
Account of the American Committee of Revision of the Authorized
Version of the Bible (New York, 1885)." [Penzel, Klaus, Philip
Schaff: Historian and Ambassador of the Universal Church, Mercer
University Press, Macon GA, 1991, p. 252ff.] 1901 - Publication
of American Standard Version (ASV) by Thomas Nelson.
"The Revised Version of the N.T. was
published simultaneously in London and New York in 1881. The
O.T. segment followed in 1885. Appendices indicated instances
where British and American translators disagreed. The American
Standard Version...was published in 1901." [William H. Gentz,
Gen. Ed., The Dictionary of Bible and Religion, Nashville, 1986,
p. 133] "1901 Nelson introduces the innovative American Standard
Version of the Bible." (Thomas Nelson History)
1906-1916 - John Buchan, who was close to
Lord Milner, became a partner in the publishing firm of his old
classmate, Thomas A. Nelson based in Edinburgh, Scotland.
"Buchan was not a member of the inner core of
the Milner Group, but was close to it and was rewarded in 1935
by being raised to a barony as Lord Tweedsmuir and sent to
Canada as Governor-General. He is important because he is (with
Lionel Curtis) one of the few members of the inner circles of
the Milner Group who have written about it in a published work.
In his autobiography, Pilgrim's Way, (Boston, 1940) he gives a
brief outline of the personnel of the Kindergarten and their
subsequent achievements, and a brilliant analysis of Milner
himself. . . "Buchan went to Brasenose College, but, as he says
of himself, 'I lived a good deal at Balliol and my closest
friends were of that college.' He mentions as his closest
friends Hillaire Belloc,... T.A. Nelson,... Edward Wood (the
future Lord Halifax)... "Buchan went to South Africa in 1901 on
Milner's personal invitation, to be his private secretary, but
stayed only two years. . . .he left in 1903 to take an important
position in Egypt. This appointment was mysteriously canceled. .
.it is. . .likely that Milner changed his mind because of
Buchan's rapidly declining enthusiasm for federation. This was a
subject on which Milner and other members of his Group were
adamant for many years. By 1915 most members of the Group began
to believe that federation was impossible, and, as a compromise
took what we know now as the Commonwealth of Nations -- that is,
a group of nations joined together by common ideals and
allegiances rather than a fixed political organization. . .The
present Commonwealth is in reality the compromises worked out
when the details of the Milner Group clashed with the reality of
political forces. "As a result of Buchan's failure to obtain the
appointment of Egypt, he continued to practice law in London for
three years, finally abandoning it to become a partner in the
publishing firm of classmate Thomas A. Nelson (1906-1916). . ."
(Quigley, 538:56-8) John Buchan was a member of the Merovingian
bloodline, i.e. Jewish. "The Comyn family, which included the
earldoms of Buchan and Monteith, was an old one, and could match
the Bruces in power and prestige. . . On 10 February 1306, at
the church of the Grey Friars in Dumfries, Bruce, with his own
hand, murdered his adversary. Comyn was stabbed with a dagger
and left to bleed to death on the church's stone floor.
According to several accounts, he did not die immediately and
was carried to safety by the monks, who sought to minister to
his wounds. Bruce, hearing of this, returned to the church,
dragged him back to the altar, and there slaughtered him..."
(The Temple & The Lodge, 106:29) 1909 – C.I. Scofield [Scofeld],
a member of the Niagara Prophecy Conference with William
Blackstone, published his Scofield Reference Bible. "After
mature reflection it was determined to use the Authorized
Version. None of the many revisions have commended themselves to
the people at large. The Revised Version, which has now been
before the public for twenty-seven years, gives no indication of
becoming in any general sense the people's Bible of the
English-speaking world. The discovery of the Sinaitic MS, and
the labours in the field of textual criticism of such scholars
as Griesbach, Lachmann, Tischendorf, Tregelles, Winer, Alford,
and Westcott and Hort, have cleared the Greek textus receptus of
minor inaccuracies, while confirming in a remarkable degree the
general accuracy of the Authorized Version of that text. Such
emendations of the text as scholarship demands have been placed
in the margins of this editions, which therefore combines the
dignity, the high religious value, the tender associations of
the past, the literary beauty and remarkable general accuracy of
the Authorized Version, with the results of the best textual
scholarship. "The editor disclaims originality. Other men have
laboured, he has but entered into their labours. The results of
the study of God's Word by learned and spiritual men, in every
division of the church, and in every land, during the last fifty
years, under the advantage of a perfected text, already form a
vast literature, inaccessible to most Christian workers. The
Editor has proposed to himself the modest if laborious task of
summarizing, arranging, and condensing this mass of material." -
(C.I. Scofield, Scofield Reference Bible, 1909, 1917 Edition)
“The Scofield Reference Bible, whose notes explained Biblical
texts from a dispensational perspective, was published in 1909
and became an authoritative and effective recruiter for the
[fundamentalist, dispensationalist] movement.” - 517
Scofield directed by Samuel Untermeyer,
future president of American Jewish Committee, and funded by
Rothschild agents Jacob Schiff and Bernard Baruch. "As a young
con-artist in Kansas after the Civil War, he met up with John J.
Ingalls, an aging Jewish lawyer who had been sent to Atchison by
the 'Secret Six' some thirty years before to work the
Abolitionist cause. Pulling strings both in Kansas and with his
compatriots back east, Ingalls assisted Scofield in gaining
admission to the Bar, and procured his appointment as Federal
Attorney for Kansas. Ingalls and Scofield became partners in a
railroad scam which led to Cyrus serving time for criminal
forgery... "Following his Illuminati connections to New York, he
settled in at the Lotus Club, which he listed as his residence
for the next twenty years. It was here that he presented his
ideas for a new Christian Bible concordance, and was taken under
the wing of Samuel Untermeyer, who later became chairman of the
American Jewish Committee, president of the American League of
Jewish Patriots, and chairman of the Non-sectarian Anti-Nazi
League. "Untermeyer introduced Scofield to numerous Zionist and
socialist leaders, including Samuel Gompers, Fiorello LaGuardia,
Abraham Straus, Bernard Baruch and Jacob Schiff. These were the
people who financed Scofield's research trips to Oxford and
arranged the publication and distribution of his concordance.
"It is impossible to overstate the influence of Cyrus Scofield
on twentieth-century Christian beliefs. The Scofield Bible is
the standard reference work in virtually all Christian
ministries and divinity schools. It is singularly responsible
for the Christian belief that the Hebrew Prophecies describe the
kingdom of Jesus' Second Coming, and not the Zionist vision of a
man-made New World Order. "And it is precisely because
Christians persist in this belief that they remain blind to the
reality of Zion. "Scofield served as the agent by which the
Zionists paralyzed Christianity, while they prepared America for
our final conquest." (Unified Conspiracy Theory) 1916 -
Blackstone Memorial finally accepted by Rothschild pawn, Woodrow
Wilson. "Other significant agents for the Rothschild Bank were
Edward M. House and Bernard Baruch. Bernard Baruch was
instrumental in Woodrow Wilson's successful presidential
campaign. Colonial Edward M. House became President Wilson's
closest advisor, selecting the president's cabinet and virtually
running the State Department. There is little doubt that, under
the influence of Colonial House, Woodrow Wilson became an
invaluable puppet to the Rothschilds in not vetoing the Federal
Reserve Act and asking Congress for a declaration of war against
Germany." (USA & International Bankers History)
“Blackstone would send the Memorial to
presidents Cleveland and Roosevelt (McKinley had already
signed), but official government sympathy for the Zionist
project would have to wait for Woodrow Wilson. By the time
William Blackstone presented his petition to Wilson in 1916
there were other advocates, such as Nathan Straus, Rabbi Stephen
Wise, and Louis Brandeis, with whom Blackstone could
collaborate. ” – 516 "The records at Hatfield House show that
the Unity of Science Conferences was the brain child of Robert
Cecil, as confirmed by the Dutch Jew, Mandell Huis alias Colonel
House, who was the controller of Woodrow Wilson and Wilson's
personal representative at the Paris peace Conference; and the
special representative of the United States Government at the
Inter-Allied Conference of Premiers and Foreign Ministers in
1917; U. S. representative at the Armistice in 1918 and a member
of the Commission on Mandates in 1919. Mandell Huis, like the
Cecils, professed to be a Christian, but was a Jew by birth and
conviction. He was a firm friend of the Cecil clan, and it was
Huis who forced Wilson to agree to the July, 1915 {should be 2
November 1917} arrangement made by Arthur Balfour which gave
Palestine to the Zionists and brought America into the first
world war." (John Coleman, "King Makers, King Breakers: The
Cecils")
1917 – As Foreign Secretary / Secretary of
State in the administration of Lloyd George, Arthur Balfour
issued the Balfour Declaration to Lord Rothschild. The
Declaration had been drafted by Lord Milner of Cecil Rhodes'
Circle of Intimates.
"It was a Rothschild who helped create the
state of Israel. In 1917, after serving as a member of the
British Parliament, Zionist 2nd Lord Lionel Walter Rothschild –
the eldest son who inherited Nathan's money and title after his
death in 1915 – received a letter from British Foreign Secretary
Arthur Balfour expressing approval for the establishment of a
homeland for Jews in Palestine. This letter became known as the
Balfour Declaration." - 482:82-3
“’His Majesty's Government view with favour
the establishment in Palestine of a national home for the Jewish
people...' Thus wrote the head of the British Foreign Office,
Arthur James Balfour, a former Prime Minister and native Scot,
on November 2, 1917. Abba Eban calls the Balfour Declaration,
which opened the way for the creation of Israel, 'the authentic
turning point in Jewish political history.’” – 528:178
“This declaration, which is always known as
the Balfour Declaration, should rather be called 'the Milner
Declaration,' since Milner was the actual draftsman and was
apparently, its chief supporter in the War Cabinet. This fact
was not made public until 21 July 1936. At that time
Ormsby-Gore, speaking for the government in Commons, said, 'The
draft as originally put up by Lord Balfour was not the final
draft approved by the War Cabinet. The particular draft assented
to by the War Cabinet and afterwards by the Allied Governments
and by the United States...and finally embodied in the Mandate,
happens to have been drafted by Lord Milner. The actual final
draft had to be issued in the name of the Foreign Secretary, but
the actual draftsman was Lord Milner.” (Carroll Quigley) –
538:169 "In World War I the British, with Arab aid, gained
control of Palestine. In the Balfour Declaration (1917) they
promised Zionist leaders to aid the establishment of a Jewish
'national home' in Palestine, with due regard for the rights of
non-Jewish Palestinians. The British had also promised Arab
leaders to support the creation of independent Arab states. The
Arabs believed Palestine was among these, an intention that the
British later denied." - 124:2054
“When World War I broke out in 1914,
Palestine was firmly in the grasp of the Ottoman Empire. By
1916, there was widespread speculation, even in the secular
press, about the restoration of a Jewish homeland if the Turks
could be vanquished. By late 1917, events were rapidly moving
along those lines. As British forces fought their way into
Palestine from the south, Lord Arthur Balfour, the British
foreign secretary, wrote to Lord James Rothschild, a leader in
international Zionism: ‘His Majesty's Government view with
favour the establishment in Palestine of a national home for the
Jewish people, and will use their best efforts to facilitate the
achievement of this object, it being clearly understood that
nothing shall be done which may prejudice the civil and
religious rights of existing non-Jewish communities in
Palestine, or the rights and political status enjoyed by Jews in
any other country.’ “Five weeks after the Balfour Declaration,
the Turks surrendered Jerusalem to British forces, virtually
without a fight.” - 517 1932 - Soviet spies against England,
Victor Rothschild and Guy Burgess, were elected to the Cambridge
Apostles Club, of which Hort and Westcott had been members.
"The Fifth [man] provided Stalin almost on a
daily basis with what Churchill and Roosevelt were saying about
the USSR. The spy also had particular links to the US military
and intelligence during and after the war… The Fifth Man was
Nathaniel Mayer Victor Rothschild (1910 to 1990), better known
as the third Lord Rothschild. He was the British head of the
famous banking dynasty, which apart from prolific achievements
in art, science, wine and charity, had shaped recent history by
such acts as the financing of the British army at the Battle of
Waterloo and the purchasing of the Suez Canal for Great Britain
and Prime Minister Disraeli…[Anthony] Blunt made much play
towards the end of 1932 about his efforts to have Rothschild and
Burgess elected to the Apostles... On 12 November 1932 Burgess
and Victor were both voted in." (Roland Perry, The Fifth Man,
London, Sidgwick & Jackson, 1994, pp. 20-21, 44-5)
"Victor Rothschild, who worked for J.P.
Morgan & Co., and was an important part of MI5 (British
Intelligence). Victor Rothschild was also a communist and member
of the Apostles Club at Cambridge... The Rothschilds have
several agents which their money got started and who still serve
them well, the Morgans and the Rockefellers. The Rockefellers
were Marrano Jews. The original Rockefeller made his money
selling narcotics, (they weren't illegal then). After acquiring
a little capital he branched out in oil. But it was the
Rothschild capital that made the Rockefeller's so powerful.
'They also financed the activities of Edward Harriman
(railroads) and Andrew Carnegie Steel.'" (77:155)
1946 – Thomas Nelson, the largest Bible
publisher, published the New Testament of the Revised Standard
Version (RSV). (Thomas Nelson History)
1969 – Sam Moore, who was president of the
Council for National Policy from 1984-85, bought Thomas Nelson
Publishers and became its CEO and President. (Thomas Nelson
History) His brother, Charles Moore, also a member of the CNP,
became vice president of Thomas Nelson. [See: The Council for
National Policy] "Meanwhile, half a world away in Lebanon, a
young man named Sam Moore attended an evangelical school where
he heard the basics of the Christian faith. Early one morning
Sam discovered the body of a murdered friend under an olive
tree. Shaken, Sam placed his faith in Christ with the help of a
Christian neighbor. "In 1950, the nineteen-year-old Sam Moore
came to America with an intent to pursue medical training. He
had $600 and his father's advice to 'work hard, be honest, and
don't be afraid to take risks.' To pay his way through college
at the University of South Carolina and later Columbia Bible
College, Sam began selling Bibles door to door." (Thomas Nelson
History) 1976 – Thomas Nelson Publisher initiated the New King
James Version. (Thomas Nelson History) "Two meetings of the
North American Overview Committee met at Nashville and Chicago
in 1975 to assist in preparing guidelines for the NKJV. Members
of that committee and a Nashville Convocation of 1984 included
the following high profile members of the Religious Roundtable
and Council for National Policy: Tim LaHaye, D. James Kennedy,
Jerry Falwell, Ben Haden, Mary C. Crowley, W.A. Criswell, E.V.
Hill, Henry Morris, Bill Bright and Charles Stanley." (NKJV
Translators)
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