The Gospel of the Holy Twelve |
Index Of Lections I (1) Thru XCV1 (96)
Section 1 Lections 1 Thru 10
Section 2 Lections 11 Thru 20
Section 3 Lections 21 Thru 30
Section 4 Lections 31 Thru 40
Section 5 Lections 41 Thru 50
Section 6 Lections 51 Thru 60
Section 7 Lections 61 Thru 70
Section 8 Lections 71 Thru 80
Section 9 Lections 81 Thru 89
Section 10 Lections 90 Thru 96
This manuscript is claimed to be the reincarnation of the ancient Gospel of the Hebrews, the original Gospel of Matthew mentioned by Jerome and other early church fathers. This manuscript, which Rev. Gideon Ouseley discovered in 1881, is considered by us to be close to, if not identical with, the original Gospel used by ancient New Testament Essenes.
It is the position of the Essene Nazarean Church that this, and other important Essene writings, were systematically removed from common circulation when gentile Christians gained dominance over the Hebrew saints in the early fourth century AD. Learned men, so called Correctors were, following the church meeting at Nicea 325 AD, selected by the church authorities to scrutinize the sacred texts and rewrite them in order to correct their meaning in accordance with the views which the church had just sanctioned.
Our position on the The Gospel of the Holy Twelve is that Ouseley brought forth true material from, or related to, ancient documents of great import to modern Essenes. This scripture must stand on its own merits, however, and we claim no historicity to it, even if such exists, for we cannot back up such claims. We can, however, bear eloquent testimony to their truth and power to change lives, which is where we believe our emphasis should be.
In 382 AD during the pope Damasos, the canonical texts were adopted and all old documents were destroyed. It is part of the mission of the Essene Nazarean Church to once again make these ancient and valuable texts available to all true seekers after Truth.
The only changes made to this manuscript were the names Jesus, Jesu, Iesus, etc., changed to Yeshua, to reflect his original Aramaic name as opposed to the Greek renditions.
From the ages of ages is the eternal thought, and the thought is the word, and the word is the act, and these three are one in the eternal law, and the law is with God, and the law proceeds from God. All things are created by law and without it is not anything created that exists. In the word is life and substance, the fire and the light. The love and the wisdom, are one for the salvation of all. And the light shines in darkness and the darkness conceals it not. The word is the one life-giving fire, which shining into the world becomes the fire and light of every soul that enters into the world. I am in the world, and the world is in me, and the world knows it not. I come to my own house and my friends receive me not. But as many as receive and obey, to them is given the power to become the sons and daughters of God, even to them who believe in the holy name, who are born--not of the will of the blood and flesh, but of God. And the word is incarnate and dwells among us, whose glory we beheld, full of grace. Behold the goodness, and the truth and the beauty of God!
In The Name Of The All Holy AmenDocuments in the Clementine Homilies xii, ch. 6, Peter's diet consisted of " only bread and oil and herbs (use sparingly)," and Matthew is said to have been content with seeds and nuts, hard-shelled fruits, and vegetables, without the use of flesh."
Hegesippus, in Euseb. H. E., 11, 23, says that James (the Lord's brother) was holy from his birth, drank no wine and ate no flesh. It is interesting to note that Hegesippus apparently got his information from The Ascent of James, a distinctively Essene and anti-Pauline work which also represented James as condemning sacrifices.
The early Christian writers who proclaimed against the habit of flesh-eating included Tertullian, Clement of Alexandria, John Chrysostom and the author of the Clementine Homilies.
In his work, Dejejuniis: adversus Psychios, Tertullian describes the flesh-eater in scathing terms, and expresses his opinion that the Jesus was wont to abstain from flesh food.
The author of the Clementine Homilies (which date back to the middle of the second century) says: "The unnatural eating of flesh-meats is as polluting as the heathen worship of devils with its sacrifices and impure feasts."'
Clement of Alexandria recommends a diet of vegetables, roots, olives, herbs, milk, cheese, fruits, and all kinds of dry food."
Saint John Chrysostom, in his Homilies, pours bitter invective on the flesh-eaters, who are worse than tigers, and calls his followers to pure and simple habits. The man who lives for his stomach he accounts as good as dead, and he would have those who aim at the highest life eat pulse and (if they feel the need) other vegetable fruits.
WHAT SCHOLARS ARE SAYING
Archdeacon Wilberforce of Westminster said "that after the Council of Nicea, AD 325, the MSS. of the New Testament were considerably tampered with".
Professor Nestle in his "introduction to the Textual Criticism of the Greek Testament" tells us that certain scholars, called correctors, were appointed by the ecclesiastical authorities, and actually commissioned to correct the text of Scripture in the interest of what was considered ORTHODOXY.
Edmond Szekely says that the words of Jesus became half forgotten and were not collected until some generations after they were uttered, that they have been misunderstood, wrongly annotated and many times re-written and transformed. Indeed, the whole truth about the life and work of the Messiah, he says, has been suppressed and His story falsified and adulterated by ecclesiastical history.
"Beyond question of doubt", says Manley Palmer Hall, "records concerning Jesus do exist. It is equally certain that they are in the hands of people (the Vatican in Rome) who do not intend to make them available to Christian Theology".
In Lection 46 Verse 17, of the Gospel of the Nazarenes, that was translated in 1892, the term "Teachers Of Righteousness" is used, a term that was not known until the Discovery of the Dead Sea Scrolls 1n 1947.
17. Ye shall revere your fathers and your mothers on earth, whose care is for you, and all the Teachers of Righteousness.
The Nazarenes of Mount Carmel
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