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[Home]>[The Man-Made Church]>[53. The Canon and the prophet murderers]
This is the 53. Chapter of "The Man-Made Church"
by Frank L. Preuss
An important aspect of the Bible is the Canon. And an important aspect of the canon is to determine those books, which are contained in the Bible. And an important aspect of this is to determine those books of the Bible, which are not to be contained in the Bible. But the most important aspect – out of the view of the priests – is that the Canon must come to a close - that no new books are allowed to be added. And the background of this theology is that God is dead, because only then the priest and the priesthood can fully develop when God no longer can speak and all now have to rely on the priests and listen to them.
The modern examples are the messages of Bertha Dudde. They are the pure word of God and therefore automatically part of the word of God, part of the Bible, and have to be added to the Canon.
But the Canon has now – that is what the priests want – come to a close, and nothing can be added to this list. But what the priests can do, and what they have done again and again, is that they have removed books from this list. One of the earliest examples is that they removed two books of the seven books of Moses. Moses had written seven books and the priests left only five remaining and removed two, with the intention to withhold them from the people and to use the content for themselves in order to demonstrate their supernatural abilities, without the people knowing from where they had obtained these special talents. But their secretiveness led to the situation that these two books of Moses were hidden, and that is so good that they themselves could no longer find them and therefore they also lost the knowledge that was contained there, and now became themselves completely ignorant, and then got their ignorance demonstrated to them by Jesus.
Here another example. When one has a look at a Catholic Bible today, then it has a whole range more books than a Protestant Bible. The "reformer" Luther just removed them. The Catholic priests could spare themselves this effort then. They had a simpler method. They simply killed anyone who dared to read the Bible himself.
The priests then came up with the idea to let the Canon come to an end when the greatest prophet among the people arose and prophesied, especially about the priests prophesied and especially prophesied a lot of bad things about the priests.
There existed a long list of prophets and their books, from Adam via Moses and up to Malachi, and now came the next prophet, the one from Nazareth, and in order to now prevent this, that this newest prophet and his books could be included in the Canon, the Canon was declared to be closed. This was one of their best inventions, directly from the kitchen of the devil.
I now bring a quote of a Jew, David Ash, and it comes from his book "God – The Ultimate Paradox", 1997:
After the killing of Christ, a cult rapidly formed around his person and within a few centuries this became the established religion of the Roman Empire. Following the adage ‘if you can’t beat them, join them’, I believe the Jewish priesthood and Elders proceeded to infiltrate the early church of Christ, and take it over from within. There are clear links between the Jewish and Roman priesthood. Roman Catholic priests wear the same vestments in the Mass as a Rabbi wears in the synagogue. They both wore a little black hat called the ‘biretta.’ Traditionally, religious Jews wear a skullcap, and senior Catholic priests traditionally wore a skullcap called the ‘zucchetto’ and Catholic bishops wear skullcaps to this day. The bread and wine of the Mass, whilst instituted by Christ, goes back to Melchizedek (Genesis 14:18) and many other elements of the Roman, Greek and Russian Orthodox churches can be traced back to Judaic origins.
The policy of sons of Judaism becoming clerics in the Christian churches, in order to control them from within, is clearly revealed in the letter from the Sanhedrin or ‘Grand Satraps’ in Constantinople, to the Rabbis in Spain:…make your sons canons and clerics in order that they may destroy their churches. (‘La Silva Curiosa’)
‘God only knows’ how many popes and prelates of the Roman Catholic church, in the last two millennia, have been ‘agentur specialists’ of the Learned Elders whilst genuine priest of Christ have been discredited!
We have long past taken care to discredit the priesthood of the Goyim, and thereby to ruin their mission on Earth which in these days might still be a great hindrance to us. Day by day its influence on the peoples of the world is falling lower. (Protocol 17)
It is about killing God. It is about killing the voice of God, to prevent prophecies and to prevent those who announce such things to proclaim them, and the fastest way to achieve this is to kill these spokesmen of God.
Nowadays these grand-inquisitors still exist. It is just not so easy to recognize them as such. One really has to know who they are. Today they are called sect representatives and their task is to kill the spokesmen of God, and when that cannot be done immediately, because today one can no longer do such things openly, and also the authorities are not always willing to execute such instructions, but has to rely on eager followers, greatest store is set on finishing off such announcers morally and to get rid of them this way. They are slandered and prated against with malicious words, exactly the same way as the first Catholic, which the Bible mentions, in 3 John 10, Diotrephes, has been held up as an example to all later generations.
And the spiritual background for this prating is supplied by the specialists, the theologians. These are the scribes from the Bible, who, according to Jesus, are the most evil people on earth, exactly because they are always out to kill God wherever they can find him.
The best way recognizing the works of Bertha Dudde as true prophecy of God is to have a look at the condemnation of the clerics. There she is in full accord with Jesus, who abused and insulted the scribes and the Pharisees. Here an example:
B.D. NR. 5987
But many also seek in such an office to gain a source of income. They combine an earthly purpose with it and these are not servants of God but servants of Satan.
The elite of the hypocrites, the Pharisees, are the theologians, which teach theology at universities, the professors of theology. They are the elite of the wolfs in sheep clothing.
I will now bring the testimony how this killing of God and his spokesmen happened and is happening.
And this testimony comes from such an Über-wolf in sheep clothing.
The following extracts come from a book "Die Entstehung der christlichen Bibel" by Hans Freiherr von Campenhausen, 1968.
This book has been translated into English. The title is "The Formation of the Christian Bible" by Hans von Campenhausen, D.D., Professor of Ecclesiastical History in the University of Heidelberg.
So what now comes is from the Baron von Campenhausen:
The effect, which Irenaeus has exerted upon his contemporaries and the following generation, was doubtlessly strong. Clemens, Tertullian and Hippolyt have known him and have taken up and further developed his idea of a new Canon. But one did not follow his example everywhere in detail, and especially the fastness, with which it asserted itself, forbids it to attribute the nascent Catholic New Testament exclusively to him. Irenaeus is only the pioneering representative of an order and conviction, who met an urgent need everywhere. Provoked through Marcion and once got going, the consolidation of the new Canon was nowhere to be halted and asserted itself as it were with its own gravity. According to its fundamental content the New Testament collection of all writings portrayed at the outset no innovation. Most of the pieces were known since long and mostly also already in church service use. We hear nowhere – also not with the heretics – of a protest, which would have been directed against the New Testament as such. But only the core of the collection had first somewhat been fixed. The further choice of the books to be considered was uncertain and still nowhere limited by will.
First a period of quick progressing extension starts as normative felt stock. A collection of holy books, even so being of highest authority, does not therefore need to be immediately "closed"2. [2 A. v. Harnack, Die Entstehung des Neuen Testaments und die wichtigsten Folgen der neuen Schöpfung (1914) 24 (A. v. Harnack, The formation of the New Testament and the most important results of the new creation (1914) 24): „A mere ‘collection’ of writings does not need to be brought to an end; one can rather leave it open with more or less intention, especially when it serves the purpose which does not forbid an enrichment out of the presence (‚Lektion‘).“] Against the narrow and mutilated Bible of Marcion a versatile and extensive testimony of the "genuine" tradition was just wanted. One tried to arrive at a comprehensive and extensive collection as far as possible and accepted of course especially such books with pleasure, which confirmed own views. There was the danger that also young, tendentious pieces would arrive at the Canon as for example the second letter of Peter or the "Shepherd" of Hermas. Alone this development did not continue unhindered for long. Already one generation after Marcion the entire present built up of the church is questioned through a completely different movement: "the new prophecy" of the phrygian Montanism. In the fight against their enthusiasm the Canon changes its importance. The presence of the church is sharply separated from the original time, and now it just depends on the concluded, final and fixed fact of the Canon.
I am going to interrupt here.
What it is really all about is here very clearly expressed by Mr von Campenhausen: It is about prophecy. And there it is about suppression of prophecy. God is now dead, is declared to be dead, by orthodoxy, which has now successfully crystalized itself, which wants to rule, and does not tolerate God as secondary ruler.
Orthodoxy, the actual Catholic Church, had started with Diotrephes as its first documented representative, and had now won the upper hand, and now hit out, to finally do God in.
Already at the end of the first century Orthodoxy had successfully overcome the true church and driven underground.
All prophecies, which came after that, in the last two millennia, were systematically fought against, suppressed, forbidden, burnt, including their producers. That has not changed until today. Bertha Dudde’s work is almost unknown in the so-called Christian world, and there where it is known, it is slandered. To find it in a ‘Christian’ bookshop is highly unlikely.
The entire Orthodoxy, therefore the Catholic Church inclusive of all other clerical institutions, and sects and denominations emerged from it, is a murder organization und has been so always, right from the very beginning. Every representative of sects is also still today an instigator for murder. Orthodoxy is the Oldest, biggest, and worst terror organization.
Its core interest is the existence of a dead assembly, an assembly in which the spirit of God has been quenched.
Their representatives always kept an eye on one thing especially: To switch off every flaring up of the gifts of the spirit with their followers right at the start. Slandering is always the first means. When that does not help, murder – character assassination or proper murder.
We now continue with the Baron:
So further building up is slowed down and finally stopped. Only in this first expansive, but then restrictive double movement the essential features of our New Testament of today have been formed.
So our New Testament of today is in reality a testimony of the killing of the holy spirit, which took place already at the end of the first century, and the Canon of today’s New Testament a blatant proof of all the murders, which Orthodoxy has committed in 20 centuries.
All missing books, the books, which were written by the prophets of God and which are not found in the Canon of the New Testament, prove the fight of Satan against the spirit of God and the belonging of the clerics to the regiment of Antichrist.
Now back to von Campenhausen:
About a generation later a new apocalyptic book emerges in Rome, "the Shepherd", whose author, Hermas, also names himself. In every respect it is weaker and shallower than John’s Revelation and essentially filled with repentance admonitions and general instructions, against which the apocalyptic expectation and prophecy are pushed into the background. But also Hermas gives himself as divinely gifted prophet by Christ and the divine church, reports about visions and makes an effort for the general spreading and acknowledging of his work.
So Hermas’ book was not accepted in the Canon. It was very popular und was then much read, but the fact that it did not come from the first century was enough to eject it.
Everything of spiritual writings that appeared after the end of the first century, was simply not acceptable, could not become part of the Canon, and the reason was to declare for all times all further revelations of God as not existing. God spoke at the time of Jesus and at the time of the apostles, but no longer after that. And the term apostle was of course restricted to those who were active in the first century, after that if was of course not possible for God, to call apostles. He could not do it, because he was now dead.
They had killed him successfully, the clerics of the Jews, and the clerics of the so-called Christians continued with this tradition, and made sure that they were not disturbed in the domination of the laymen by any spirit of truth.
But then there was a great revival and the clerics had all hands full to manage it.
We carry on with von Campenhausen:
But exactly then the crisis had already started, which put a stop to the uncontrolled growth of the New Testament and very especially to the apocalyptic writings. We are now turning to this new development. -
The triggering moment for the concentration of the Canon in a "New Testament" formed, as said, Montanism, the enthusiastic revival movement of a "new prophecy", which for unknown reasons, perhaps in connection with a local persecution, had suddenly developed in Phrygia, quickly seized the rest of Asia Minor and spread through the whole church of the East and the West. It was, as if the spirit of original Christianity had awakened all at once to new life in a church having become lethargic. Once again the return of Christ seemed to be immediately about to happen, and then the new eon of the new magnificence was to start after the great judgement on the changed earth – out of Phrygia. All Christians are called upon by Montanus to penance, to renewal of life and martyrdom. And once again the divine spirit with its wonderful gifts is poured out over all assemblies, which do not shut themselves off from this call. The "women" accompanying Montanus are a wonderful mouthpiece – independent of every otherwise existing human or church authority.
It is clear that Montanism, seen as a whole, despite of some special performances and procedures, does not step out of the framework of older apocalyptic hopes and demands; it is a rather reactionary than revolutionary movement. They are old prophetic and apocalyptic traditions in the style of the Asia Minor revelation of John, which continue to have an effect here and suddenly experience a massive and sudden actualization. As John also the Montanist prophets talk in their own name and demand strict faith and obedience for their announcements and orders; because the authority, which they have received, is not of human kind – they are just organs of Christ or the voices of the Holy Spirit. Also their sayings do not refer correspondingly to Scripture and offer not one single quote. But that of course means no refusal of Scripture. The leaders know that they stand in the succession of Old and New Testament prophets and have acknowledged the Old Testament of course as all Christians. That the apocalypse of John stood in high honour with the Montanists can also not be doubted. The same can be assumed for the Gospel of John and certainly for further Gospels and letters. One then still knew no ready "New Testament"; but we also hear nothing of a Montanist resistance against its formation. The Montanists obviously took part in the general development. Soon they refer to New Testament texts also not differently than their opponents in attack and repulsion. The critical point, about which Montanism became a sect, also does not lie directly in its position to the Canon; it rather lies in the self-judging of its history of salvation, which though had to collide with the Canon norm idea. While the Montanists did not want to do without setting absolute the effusive authority of their spirit and their founder prophets, they necessarily withdrew them from every further examination, also of the examination under the "testimony of Jesus", which was still identical with "the spirit of prophecy" for the apocalyptic John. So they went beyond the Christian "beginning" and therefore also beyond the Canon, which was to fix and protect it. But these consequences of the "new prophecy" first still remained hidden to their opponents as well as their followers.
So here we have a nice description by the hypocrite Hans Baron von Campenhausen of the real and true church and how he tries to denigrate it and to commit character assassination. And now follows his description how his friends and colleges, the men of the man-made church and their clerics, kill the prophecies and the prophets.
But first another witness. He is a contemporary of the Baron - from the other side of the channel. It is Arthur Pearce Shepherd, born into a family devoted to ministry and church work; he graduated at the University of Wales and Jesus College, Oxford. He was Archdeacon of Dudley and in 1945 became Canon of Worcester Cathedral. So here comes what he has to say:
The Christian religion, interpreting the realities of sense-experience and adding to them other realities in the light of revelation, has nearly always disapproved of any attempts to obtain direct knowledge of the supersensible. This is due to the fact that for the last two thousand years such knowledge was, as a rule, only obtained through spirit-possession of a low or evil kind.
Rudolf Steiner - Scientist of the Invisible by A. P. Shepherd
So here we have two of them, Hans Baron von Campenhausen and A. P. Shepherd. They both, and all the other clerics of the last two millennia, are members of this murder organization Orthodoxy. They murder the saints and they provide the conceptual background for others to do so. These are our prophet murderers.
If you need a third witness, then go to Diotrephes, the Man of Orthodoxy where you can read all about William Barclay and his incitement to murder.
And now back to Hans Baron von Campenhausen:
The repulsion of Montanism started in the consolidated bishop assemblies of Asia. Several synods took position against the confused and suspicious movement and its excessive claims. They took exception to all kinds of formalities: the unaccustomed role of women, the claims for the out-of-the-world Pepuza as new "Jerusalem", at the ascetic rigorism, at the martyr pride and at the dangerous urge to martyrdom. Soon also the usual slanders for ambitious motives started and above all – as always in such cases – "Scripture-adverse" greed and corruptibility of the Montanist leaders, who are to have partly found a humiliating end. It is not worth investigating this talk. In the centre of the disputes stands the question about the genuineness of the Montanist prophet spirit and the strange forms of Monatist ecstasy. Was it, as the Monatists wanted, genuine prophecy or demonic possession? (No-one dared to claim that the ecstasy has been a mere feigned trickery.) In this connection also the references to older models and the testimony of Scripture win first a stronger weight. The followers of the "new prophecy" claim, their leaders are the prophets promised by Jesus and their opponents the "prophet murderers"; they stand in the follow-up of the old prophets. That the Catholics deny firmly: their irrational ecstasy has been unknown earlier and is a sign of demonic origin; they are pseudo-prophets and prophesy in a way, which tradition and prophetic follow-up, as it exists in the church and has existed, is exactly the opposite. A "prophet is not allowed to speak in ecstasy". The Montanists had an answer to that and referred to Peter, who, under the impression of the ecstasy, himself "did not know what he said". With time the entire Bible of Old and New Testament is heard under this view. But one does of course not reach a clear result this way. The decisive step, with which the Montanists tried to secure at once the Biblical law and the authority of their prophets, which surpasses earlier revelations, started out from a single promise of the Gospel of John: the new prophecy is the parakletos.
The term parakletos, of the intercessor and comforter, had already had a longer history before the author of the Gospel of John transferred it to the Holy Spirit, which was to comfort and lead the disciples instead of the departing support of Jesus as "another support". It is particularly added, it would teach in days to come the disciples everything what they cannot "bear" now, and "lead in all truth". The strange choice of expression had already let in the Gnosis to all kind of speculation; it was for example transmitted to Paul who was to take over preaching instead and as "likeness of the parakletos immediately after the passion of the Lord". Now the Montanist took up the term anew and interpreted the parakletos promise as "new prophecy". Thus this was lifted up above all pre-Montanist spirit communication and proclaimed as the last, concluding fulfilment – not differently as once the Pentecost spirit in the New Testament.
To criticise the existence of prophecy is mostly based on the fact that there is no prophecy in one’s own church. The critics do not have it themselves, and when others then have it, then they are suddenly specialists in the judgement of prophecy.
The whole hypocrisy of such critics is revealed through the fact that they themselves have no prophecy and therefore also have nothing to criticise and therefore can only criticise the prophecies of others.
We now come to the next extract from „Die Entstehung der christlichen Bibel“:
The spirit oracles of the great Montanist prophets were collected and recorded early: one could quote them from books98 [98 ... With the innumerable books of the Montanists, about which the Hippol. Ref. VIII 19, 1 complains and which are also otherwise often mentioned up to the destruction decrees of the emperor against Monatnist codices, it is certain ... to think of such oracle collections as the first priority. …], and the prophets were often regarded as the authors of these books.
We must not forget that the author of this book „Die Entstehung der christlichen Bibel“, Hans Freiherr von Campenhausen, is one of those people who belong to Orthodoxy. And he is not just a member of a church which belongs to Orthodoxy, and also not just a pastor there, but a professor for church history, therefore a professor and therefore on the highest level of the hierarchy. He is therefore one of the first representatives of these prophet murderers and has therefore no reason to emphasize negative views of the formation of the Canon, but this note 98 then still escaped him – that there were destruction decrees.
And this existence of destruction decrees is a point of view that is actually the only important one with the setting up of the Canon.
With the word Canon it is essentially about the destruction of unwanted holy Scriptures.
That is the main reason of the Canon.
The elimination of holy documents.
It is the fight to kill God. God and his word are to be destroyed. And above all God’s messengers are to be killed. That is the most urgent task because when they are not getting killed, then they produce more material, which unmasks these prophet murderers, attacks them, exposes them, and shows them to men as hypocrites and God murderers.
The word Canon involves a two thousand year-old terror system, which comes nowhere near any other terror system. The word Canon is a symbol of an organization of prophet murderers, who right from the beginning and again and again and until now have persecuted, tortured and killed the saints of the true Christian church.
"The spirit oracles of the great Montanist prophets were collected and recorded early: one could quote them from books" – and all that was destroyed. That is the real work of Orthodoxy, destruction, terror, fight against everything what comes from God.
And now we carry on with our Baron. The excerpts that now follow are individual excerpts:
The Montanists also later did not forgo to record their visions and martyrdom, to send into the world as edifying documents of their spirit and to let them be read in services. Tertullian expressly defends this proud process. It is, he says, a prejudice that only the past proofs of power and favour are observed and valued. "Those people who judge the unified power of the one Holy Spirit according to chronological epochs may be careful." The new things are to be respected far higher; because they belong already into the end-time and are to be assessed as effusive increase, "which God has determined exactly for this period of time".
So much the greater importance the growing Catholic Canon wins, which preserves the witness of the start. It is no longer – as with Gnosis – merely seen as source and should the occasion arise as guideline of Christian truth, but appears as holy limit, above which no teaching and preaching is ever allowed to go beyond. Quite particularly the drawing up of new, authoritative writings is now regarded as presumptuousness and crime.
From the earlier time such an attempt is known for only the Old Testament. The striving for exact listing and stringing of the books here goes parallel with the corresponding Jewish efforts. For the New Testament Irenaeus had exactly determined the Canon of the four Gospels and any extension or shortening of it rejected. Now such counts become also topical for the letter part and for the apocalypses. Then the tendency goes to the effect not to extent the stock of authoritative books, but to restrict.
I want to interject here something. We must never forget that the history of Christianity, as we know it, is the history of the Catholic Church, is the history the Catholics have compiled and written down and presented to the world. It is not at all the history of the true church of Jesus Christ. The only details which represent the history of real Christianity appear there in the history of the Catholics, where they report about their fight against what they call heresy and there they completely describe it in such a way as to make them look good and their enemies look bad.
And the Lutherans, like Hans Freiherr von Campenhausen, take over this concept completely, because they are just a split off of the Catholics, like also all the other denominations who belong to Orthodoxy and maintain the clerical system. They all have just reformed some details or saw a chance to come up with something the Catholics and the Lutherans have neglected and made a big thing out of it and started a new business, but they all are really only interested in their organizational system and providing a living for their founders and leaders. Many start quite genuine, but as they do not know any better, they just do what all the others do and instead of first becoming mature Christians with thorough Bible knowledge and reformed minds and hearts, they start a Christian group and then just copy the other groups, which they think are Christian groups.
But now we will carry on with the quotes:
Already Irenaeus complains that many, out of fear of false prophets, no longer want to acknowledge the prophetic gifts at all. Prophecy is restricted to the Old Testament Scripture prophets and at most limited to the original Christianity134 [134 That the series of prophets is brought to an end and can no longer be continued, the Muratorianum emphasizes, and note 255. With Hippolyt the name "prophet" is completely limited to the Scripture prophets. . . . ]. One has become suspicious against all newer writings of this kind.
Against it the Shepherd of Hermas is clearly excluded: one is indeed allowed to read it, but in the public of the Christian service it is no longer to be used.
With the tendency to finality and firm limitation the Muratorianum breathes the spirit of the new, anti-Montanistic epoch. One senses this front particularly in the judgement of the apocalyptic literature. Alone the Canon does not turn against the Montanists alone. So as the New Testament in its beginnings, caused through Marcion, was to hit at once also the Valentineans and all other Gnostic false teachers, one also now seeks, at its conclusion, to erect it like a firm bulwark against all heretic writings and heresy known at all.
The listing of the final writings is also not proclaimed as the new regulation of some church instance, but gives the appearance of being the realization of that what, as recognized, in the "Catholic Church" is already valid and has to be valid.
Nevertheless, one senses the will, to also now take the new collection of writings as one single and – this is the actual new thing – as concluded quantity, which is to remain in force generally and for ever.
The only reason why the Shepherd is to remain excluded from this circle, is that it is a young book written only about 145.
Hermas no longer lives in the "apostolic era"; he is no longer a representative of the classic time, and that is why he does not belong in the Canon, which collects the documents of this original time and makes them binding. The "original Christianity" has finally become past and is not allowed to continue. That is the principle, with which the new Canon is fixed and restricted.
The theological poorness of the Muratorianum does not alone follow from the shortness of its text; it is probably quite characteristic for the anti-heretic-vulgar-Catholic spirit of the Western church around the turn of the century.
With Clement of Alexandria we step into another world. Clement is a contemporary of Tertullian and about a generation younger than Irenaeus. He had known his writings and used as well as the writings of Justin and mentioned Irenaeus occasionally also by name.
With Clement there is no longer anything to be noticed of such efforts. Clement is an independent, "academic" teacher and hardly interested in the "objective" norms and orders of the church. He wants, when he interprets Scripture most of all waken a lively understanding, fathom its deeper secrets and in that way make a personal appropriation of its truth possible, which leads to perfection. He does not want to remain just with the general and apparently obvious, but lead further to the heights of cognition, in which the true "Gnostic" lives in inner freedom. In this he is a heir of the Alexandrian-Gnostic tradition.
Despite his anti-Montanism he also nowhere stands up for a limitation of the Canon.
This impression of the softness and openness of the Clement use of Scripture still increases itself when one considers that he does not isolate his Biblical quotes at all. At every step they are interwoven with the words of classical philosophers and poets, with pagan oracles and wisdom sayings. The non-Christian quotes are more numerous in Clement’s writings than all Biblical quotes taken together. Also this belongs in an extended sense to his use of Scripture. Because the quotations from the pagan literature are not simple profane; they can confirm the Biblical knowledge and supplement and help to defend them and to understand. Also Plato was "as it were inspired", when he decided to follow the logos alone, or spoke "almost prophetically" from the crucifixion of the righteous. Certainly, the pagan "prophets" were themselves not aware of the consequences of their statements; they just unconsciously testified for the coming Christ and so to speak "contrary to will". But Clement several times still goes so far to speak of a formal "covenant", which God has concluded through philosophy with the Hellenes, according to the old covenant concluded with the Jews. They are doubtless "Gnostic" influences and traditions which Clement follows with such thoughts. The "religious historic" conviction of the generality of the divine effect of revelation, which had neglected the development of a strict Canon in Gnostic circles, is also still effective with him. One can certainly also remember Justin’s influence, whose idea of "seedish Logos" was certainly known to Clement. Like Justin with his consideration beyond the universal effect of the logos he is not getting at weakening the unique claim of Christ, but wants the exact opposite and so extent it to all truth and bring it to rule everywhere. The full recognition of God is only there to be found where it has been revealed by God through his son. But similar ideas are also represented by Valentin and the Valentinians who were resolutely aware of the extensive agreement of their Christian conviction with the philosophers, and Clement agreed with them in this – with slight reservation. He never goes so far to equate the words of Plato or Homer with the words of Scripture; but he takes over the Gnostic method of unlimited quoting and the technique of the quotation combination and brings it to perfection with superior art. Only by this he remains separated from the heretic Gnosis that he never touches the revelation of God in the Old Testament. The full agreement of the old and the new covenant appears to him absolutely as leading principle of orthodox Scripture interpretation, which he defends with decisiveness. Because Christ himself already speaks in the Old as in the New Testament. Indeed, the Lord stands and teaches alone and free still above every Scripture as the first and the last prerequisite of all faith and is himself to be exhausted through no written statement. He himself is the epitome of truth, reason and knowledge; he is also the law and the covenant and perfect teacher, to which all instruction has to follow.
The backwardness which Clement shows in the development to the Canon does not only show itself in his use of Scripture; it appears still clearer in the consequent ideas about the verbal traditions which decisively depend on the living knowledge of Christ and Scriptures.
Clement by no means thinks that Scripture really reveals its truth to everyone – perhaps ignoring the most common. The opposite applies. Perfect truth of Scripture is, as all religious knowledge, a mystery, which only reveals itself slowly on a laborious way of learning and working, of spiritual purification, upbringing and self-education. To find this way, above all the right teacher is needed, who knows truth and has received likewise from enlightened teachers in the same way. This can only happen verbally – exactly because it is about a secret. Divine truth is only allowed to be revealed and passed on step by step in constant consideration upon the spiritual and moral maturity of the listener. With a rash giving away of the last knowledge everything would be spoiled – and error and heresy would be the result of such betrayal.
The genuine Canon of the New Testament would be a Conon to which all messages belong, which God has sent to us in the last two millennia.
And letters would for example belong to this, which have been written by people like Paul and Peter and John and James and Jude.
The Canon contains from John his Gospel, three letters and Revelation. But a quite large work of John would undoubtedly belong to a real Canon and that is the work from Bertha Dudde, because a large part of these messages is the result of writings, which come from John.
Here the last part of such a message:
And when the sender of all spiritual practises his work of love on a child willing to love, this will always flare up hotter in the love towards the saviour and in such passion of love will then always all divine wisdoms, all teachings and instructions be received in the heart . . . . And so such an earth child must now form and develop itself . . . . The pupil must become like its teacher. The only task, with which a teacher confronts his pupil, is to be solved to the satisfaction of the divine master teacher, and that is why you are looked after and taught by that spirit power tirelessly, which was assigned to you as leader and protector and which rules with great joy his office . . . . That being, which is constantly around you, which steers your thoughts, is well-disposed towards you . . . . It is the Lord’s most loved servant John . . . . Amen B.D. NR. 389
So what is now the correct Canon? They are the books of the New Testament, which are contained in the Bible, and to this first those books have to be added, which are anyway to be included in it, like the Didache, the Shepherd of Hermas, Paul’s letter to the Laodiceans, as it was again obtained by Jakob Lorber out of the Book of Life, but then also all other works of Jakob Lorber and the messages of Bertha Dudde and Helen Schucman’s A Course in Miracles, to just mention a few. And then all those books should be contained in it, which have been written by the prophets of God in the last 2000 years, but which have been suppressed and destroyed by the prophet murderers, by the Catholic Church and all other organizations, which also belong to orthodoxy.
This is the end of "The Canon and the prophet murderers"
Go to the German version of this chapter: Der Kanon und die Prophetenmörder
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