Summary of Key ACCG Apostolic Lines

  

Many of the Orthodox Catholic lines vested in the Ancient Catholic Church represent certain “exotic” or legendary heritage.

Apostolic lines are generally considered to be “characterized” by any distinctive heritage, as a result of the canonical requirement of Doctrinal Succession (Acts 2:38-42; John 7:16-17; I Timothy 4:16; I Corinthians 11:2; I Timothy 1:3-4). Accordingly, they are informally named after the most distinctive tradition which characterizes each line, based upon the doctrines and practices of the most notable Bishops through whom such lines continued.

Some of the most culturally significant lines of Apostolic Succession of the Ancient Catholic Church are briefly summarized here, indicating the descriptive name of each distinct tradition, the year when each became identifiable as a separate path of lineage, and the key historical figures who characterized each line:

Melchizedek” Orthodox Catholic
Pontifical Line of 38 AD

“Melchizedek” Orthodox Catholic Pontifical Line of 38 AD – From the Ascended Master Jesus the Nazarene Essene High Priest of the most ancient Magi Priesthood of Melchizedek, to Apostle Saint Peter sub-condicione in 38 AD, through a direct lineal succession of all Roman Catholic Popes from 67 AD until 1655, including:

  • Pope Honorius II (ratified Temple Rule of the Knights Templar) in 1124 AD,
  • Pope Innocent II (granted Omne Datum Optimum Templar sovereignty) in 1130 AD,
  • Pope Celestine II (of Milites Templi) in 1143 AD, the Cistercian Pope Eugenius III (of Militia Dei, also created first Independent Bishops of Independent Church Movement, supported by Saint Bernard de Clairvaux) in 1145 AD,
  • Pope Urban IV (of Pantaleon confirming Templar origins in the historical Biblical Temple of Solomon) in 1261 AD,
  • Pope Clement V (issued Chinon Parchment vindicating the Knights Templar) in 1305 AD,
  • Pope John XXII (granted Papal Patronage to Spanish “Order of Montessa” to absorb surviving Templars, and allowed Templars of Portugal to change name to “Knights of Christ”) in 1316 AD,
  • Pope Leo X (of Debitum Pastoralis confirming autonomous jurisdiction and immunity of Independent Bishops) in 1513 AD;
  • Then to Cardinal Barberini (created first Jesuit branch of Apostolic Old Catholic lines from the Vatican) in 1655,
  • to Archbishop Michael Le Tellier (Jesuit Provincial, Confessor to French King Louis XIV who codified Rules of Courtly Etiquette of 1682 AD as Knights Templar heritage of the Ancient Priesthood) in 1668,
  • through Cistercian Bishop Dominicus Varlet (Coadjutor and successor Patriarch to Latin Bishop of Babylon in Persia) in 1719,
  • to Archbishop Van Steenhoven (restoring Utrecht succession for early Old Catholic Church) (supported by Pope Benedict XIV who restored “Gnostic Templar Rosicrucian Lines” to canonical Vatican status, and granted King of Portugal the headquarters of Knights Templar as
    renamed “Order of Christ” to support Templar survival) in 1724,
  • through Archbishop Gerardus Gul (supported by Pope Leo XIII who “restablished” the Order of Malta Grand Mastery after 587 years of abeyance, setting precedent for restoring the Knights Templar) in 1892,
  • to Archbishop Arnold Harris Matthew (Roman Catholic Priest, made Doctor of Divinity by Pope Pius IX, first Old Catholic Bishop of Great Britain) in 1914,
  • and Bishop James Ingall Wedgewood (founder of the Liberal Catholic Movement, mentored by Theosophical Society, Sorbonne doctoral scholar) in 1916.
Celtic Catholic” Line of 336 AD

“Celtic Catholic” Line of 336 AD – From Saint Mark in 336 AD, through Saint Silverius in 536 AD, through Pope Constantine in 708 AD, through Saint Nicholas I in 858 AD, through Pope Clement V (who issued the Chinon Parchment vindicating the Knights Templar) in 1305, through Cardinal Antonio Barberini (founder of the Old Catholic branch from the Vatican) in 1657;

Celtic Anglican” Line of 519 AD

“Celtic Anglican” Line of 519 AD – From Saint David (First Celtic Bishop of Mineva in Wales) in 519 AD, through Henry Chichele (Bishop of Saint David’s Celtic Church, made Archbishop of Canterbury by Rome) ca. 1408, through Thomas Crammer (Archbishop of Canterbury from a Celtic line) to B. William Laud (Bishop of Saint David’s Celtic Church, Chancellor of Oxford University, Archbishop of Canterbury) ca. 1621, through Bishop Samuel Seabury (Episcopal Church of Scotland in Anglican Communion, founder of the Protestant Episcopal Church) in 1784, through Archbishop John F. Gilbert and Bishop Betty Reeves (Universal Gnostic Fellowship, House of Independent Bishops) in 1994;

Antiochian Jacobite” (Syriac Orthodox)
Line of 541 AD

“Antiochian Jacobite” (Syriac Orthodox) Line of 541 AD – From the original Holy See of Antioch (the “First Church” of the New Testament) of both Saint Peter and Saint Paul in 37 AD, through Jacobus Baradaeus (Ecumenical Bishop of Edessa, later a Templar Principality, who ordained the Patriarch of Antioch Paul II the Black of Alexandria) ca. 541 AD, through Ignatius Peter IV (Patriarch of Antioch of the Syriac Orthodox Church Holy See of Utrecht) ca. 1872, through Archbishop Mor Julius Alvares (Latin Rite Independent Catholic Church of Ceylon, Goa and India) in 1889, to Bishop Joseph Rene Vilatte (approved by Syriac Orthodox Patriarch of Antioch, and supported by Pope Leo XIII who “restablished” the Order of Malta Grand Mastery after 587 years of abeyance, setting precedent for restoring the Knights Templar) in the Old Latin Rite of the Syrian Church of Antioch in 1892, to Bishop Paolo Maraglia Gulotti of Piacenza in 1900, through Franciscan Bishop Carmel Henry Carfora (co-founder of Old Roman Catholic Church) in 1911;

Gnostic Templar” (Rosicrucian) Lines of 1530 AD

“Gnostic Templar” (Rosicrucian) Lines of 1530 AD – From multiple lines of Vatican consecrated Bishops from the 12th century Knights Templar in Portugal (renamed as the “Order of Christ” in 1319 AD), who established the Rosicrucian Order ca. 1407 AD, and merged with Rosicrucians as “Gnostic Templars” ca. 1530 AD [7] [8]. Such “Templar Lines” were not entered into written records prior to 1726 AD to avoid persecution by the Inquisition. Pope Benedict XIV effectively “canonized” these lines by reestablishing them as documented Episcopal lineage through the Vatican, from 1726-1740 AD.

Pope Benedict XIV (1675-1758 AD) had an affinity for the Templars as law-givers of the Magna Carta civil rights [9], and for the Templar mission of preserving sacred knowledge [10]. He directly supported survival of the Templar Order by granting the King of Portugal the headquarters monastery of the Knights Templar (as the renamed “Order of Christ”) in 1740 AD. The Pope’s personal mission of revitalizing 12th century Orders of Chivalry is confirmed by his successful peace-making mediation supporting the Knights of Malta with the King of Naples in 1756 AD. [11]

The primary “Gnostic Templar” lines from ca. 1530 were collected and vested in Benedict XIV as a Bishop sub-condicione in 1726, and all related “Templar Rosicrucian” lines were additionally vested in him sub-condicione in 1740 when he became Pope of the Vatican. The Templar Lines continued from Pope Benedict XIV through a series of French Bishops, to Lucien François Jean-Maine (founder of Ecclesia Gnostica Spiritualis, the Gnostic Spiritual Church) in 1953, through Bishop Bertil Persson (Director of Saint Ephraim Institute in Sweden, Prelate of the Apostolic Episcopal Church for the United States) in 1989, through Archbishop John F. Gilbert and Bishop Betty Reeves (Universal Gnostic Fellowship, House of Independent Bishops) in 1994;

Benedictine” (OLD ROMAN Catholic) Line of 1566 AD

“Benedictine” (Old Roman Catholic) Line of 1566 AD – From Cardinal Scipione Rebiba to Cardinal Santinio in 1566, through Pope Benedict XIII (Cardinal Orsini) in 1675, through Pope Benedict XIV (Cardinal Prospero Lambertini) in 1723. (This was the original “Benedictine” line, before Benedict XIV collected and merged the “Gnostic Templar” lines into it sub-condicione three years later in 1726);

Jesuit” (OLD ROMAN Catholic) Line of 1655 AD

“Jesuit” (Roman Old Catholic) Line of 1655 AD – From Pope Alexander VII to Cardinal Antonio Barberini (founder of the Jesuit Old Catholic branch) in 1655, to Michael Le Tellier (Jesuit Provincial and Confessor to King Louis XIV of France who codified Rules of Courtly Etiquette of 1682 AD as Knights Templar heritage of the Ancient Priesthood) in 1668;

Old Catholic Church” Line of 1657 AD

“Old Catholic Church” Line of 1657 AD – From Pope Clement V (who issued the Chinon Parchment vindicating the Knights Templar) in 1305, through Cardinal Antonio Barberini (nephew of Pope Urban VIII, first to branch Apostolic lines of Saint Peter from the Vatican, thus founder of the Old Catholic lineages of the Jesuit branch from the Vatican) in 1657 to Charles Maurice Le Tellier (son of the Grand Chancellor of France) in 1668, through the Cistercian Bishop Dominicus Marie Varlet of Ascalon (Coadjutor and successor Patriarch to Latin Bishop of Babylon in Persia) in 1719, to Archbishop Peter John Meindaerts of Utrecht (carrying Irish Celtic lines from the Bishop of Maeth and Archbishop of Dublin) in 1739, through Archbishop Gerardus Gul (first of the “Old Catholic Church” lines) in 1892, to Archbishop Arnold Harris Mathew (Roman Catholic Priest, made Doctor of Divinity by Pope Pius IX, first Old Catholic Bishop of Great Britain) in 1908;

Liberal Catholic” Line of 1916 AD

“Liberal Catholic” Line of 1916 AD – From Pope Clement V (who issued the Chinon Parchment vindicating the Knights Templar) in 1305, through Archbishop Arnold Harris Mathew (Roman Catholic Priest, made Doctor of Divinity by Pope Pius IX, first Old Catholic Bishop of Great Britain) in 1908, to Bishop James Ingall Wedgewood (Anglican, founder of Liberal Catholic Movement, mentored by Theosophical Society, Sorbonne doctoral scholar) sub-condicione in 1916 (then to Charles Webster Leadbeater sub-condicione in 1916), from Wedgewood to Irving S. Cooper (founder of the Liberal Catholic Church) in 1919, through Archbishop John F. Gilbert and Bishop Betty Reeves (Universal Gnostic Fellowship, House of Independent Bishops) in 1994.

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Academic Source References

[1] Michael Lamy, Les Templiers: Ces Grand Seigneurs aux Blancs Manteaux, Auberon (1994), Bordeaux (1997), p.28.

[2] Keith Laidler, The Head of God: The Lost Treasure of the Templars, 1st Edition, Weidenfeld & Nicolson, London (1998), p.177.

[3] Piers Paul Read, The Templars: The Dramatic History of the Knights Templar, the Most Powerful Military Order of the Crusades, 1st Edition, Weidenfeld & Nicolson, London (1999), Phoenix Press, London (2001), Orion Publishing Group, London (2012), p.305.

[4] Malcolm Barber & Keith Bate, The Templars: Selected Sources, Manchester University Press (2002), p.2.

[5] Titus Flavius Josephus, Jewish War, Rome (78 AD); Translation by William Whiston (1736), Loeb Classical Library (1926), Volume II, Book 5, pp.212, 217.

[6] Charles G. Addison, The History of the Knights Templar (1842), p.6, citing the document De Aedificiis by the 5th century Byzantine historian Procopius of Caesarea as “Procopius de Oedificiis Justiniani, Lib. 5.”

[7] Charles G. Addison, The History of the Knights Templar (1842), pp.4-5, citing a Vatican document by the 13th century Pope Urban IV (Jacques Pantaleon, 1195-1264), the Latin Patriarch of Jerusalem, as “Pantaleon, Lib. iii. p. 82.”

[8] Collier’s Encyclopedia, Thomson Gale (1985), 1985 Edition, Macmillan Library Reference (1990), “Knights Templars”.

[9] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Ezekiel describing Egyptian Priesthood
inscriptions and figures inside the Temple of Solomon, Ezekiel 8:10-11.

[10] Titus Flavius Josephus, Jewish War, Rome (78 AD); Translation by William Whiston (1736), Loeb Classical Library (1926), Volume II; See pp.212, 217; The Temple contained “Babylonian” decorations of “mystical interpretation… a kind of image of the universe… all that was mystical in the heavens… [and] signs, representing living creatures.” (Book 5, Chapter 5, Part 4) Other symbols “signified the circle of the Zodiack” (Book 5, Chapter 5, Part 5).

[11] Titus Flavius Josephus, The Life of Flavius Josephus, Rome (ca. 96 AD); Translation by William Whiston (1736), Loeb Classical Library (1926), Volume I; See p.65; The Temple replica rebuilt by King Herod also “had the figures of living creatures in it” (Part 12).

[12] Prof. Arthur Samuel Peake (Editor), A Commentary on the Bible, T.C. & E.C. Jack, Ltd., London (1920), Ezekiel 8:10-11; Dr. Peake was Professor of Biblical Exegesis at University of Manchester, a Master of Arts and Doctor of Divinity.

[13] Karl Heinrich Rengstorf, Hirbet Qumran and the Problem of the Library of the Dead Sea Caves, German edition (1960), Translated by J.R. Wilkie, Leiden Press, Brill (1963).

[14] Jean-Baptiste Humbert, L’espace sacre a Qumran: Propositions pour l’Archeologie, Revue Biblique, Issue No.101 (1994), p.161-214.

[15] Minna and Kenneth Lonnqvist, Archaeology of the Hidden Qumran: The New Paradigm, Helsinki University Press, Helsinki (2002).

[16] Eric Meyers, The Oxford Encyclopedia of Archaeology in the Near East, Oxford University Press, Oxford (1997), Vol.2, pp.268-269.

[17] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Matthew 2:13-15.

[18] Charles F. Potter, The Lost Years of Jesus Revealed, Random House Publishers (1958): “The… [Qumran] scrolls of the great Essene library… near the Dead Sea have given us an answer at last. That during those ‘lost years’ [ages 12-30] Jesus was a student at this Essene school is becoming increasingly apparent.”

[19] Menahem Mansoor, The Dead Sea Scrolls: A College Textbook and a Study Guide, Brill Publishers (1964), p.156: “the unknown years in the life of Jesus (ages 12-30) might have been spent with the sect” of the Essenes in Alexandria.

[20] H. Spencer Lewis, The Mystical Life of Jesus, Ancient and Mystical Order Rosae Crucis, San Jose (1982).

[21] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Acts 24:5: “For we have found this man [Saint Paul] a pestilent fellow, and a mover of sedition among all the Jews throughout the world, and a ringleader of the sect of the Nazarenes.” (This conclusively proves that the Nazarenes, and thus also the Essenes, were never “Jewish”, as is widely and frequently claimed, but rather exclusively pre-Christian and early Christian, and wholly rejected by Judaism.)

[22] Frank Ely Gaebelein (Editor), The Expositor’s Bible Commentary: with the New International Version, 12 Volume Set, Zondervan Press (1988): The Gospel of “Matthew certainly used Nozaraios as an adjectival form of apo Nazaret (‘from Nazareth’ or ‘Nazarene’) even though the more acceptable adjective is Nazarenos” (Nazarene), which is correctly used elsewhere in the New Testament.

[23] Professor Ted Nottingham, The Mystery of the Essenes, Video of Lecture at Northwood Christian Church, Indianapolis Indiana (2010), at 24:04 and 26:00 min.

[24] Ethel Stephana Drower, The Secret Adam: A Study of Nasoraen Gnosis, Oxford University Press, London (1960), pp.ix, xiv, xvi: The original word “Nasuraiia” (Nazarenes) means the pre-Christian Gnostic Mandaen Nasoraens, who were persecuted by the Jews and thus forced to flee Jerusalem before its fall.

[25] Geoffrey W. Bromiley, The International Standard Bible Encyclopedia, Fully Revised Edition, Eerdmans Publishing Company (1982), Volume 3, “Nazarene”, pp.499-500.

[26] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Matthew 2:23: “what had been spoken through the prophets might be fulfilled, ‘He will be called a Nazorean.’”

[27] Alan Butler & Stephen Dafoe, The Warriors and Bankers, Lewis Masonic, Surrey, England (2006), p.20.

[28] Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard: “Holy Communion”, “this Religion” (Rule 2); “the Religion of knighthood” (Rule 14); “type of new Religion”, “Religion of Knights”, “Religion by armed knighthood” (Rule 57), “in every Religion” as including the Templar Order (Rule 71).

[29] Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard: “Disciples” of the Grand Master as a Pontiff (Rule 7); “Patriarchate of the Temple of Solomon” in subtle Old Latin phrase (Rule 8); “divine service… dressed with the crown” as ecclesiastical sovereignty (Rule 9); Grand Mastery exercising independent ecclesiastical authority (Rule 62); “servants of the Church” under Grand Master as a Pontiff (Rule 64).

[30] Henri de Curzon, La Règle du Temple, La Société de L’Histoire de France, Paris (1886), in Librairie Renouard: “manner and establishment… we heard” (Rule 3); “presented… the customs and observances… to make all known” (Rule 7); priestly origins “considered and examined through diligence” (Rule 8).

[31] Malcolm Barber & Keith Bate, The Templars: Selected Sources, Manchester University Press (2002), p.8.

[32] Michael Lamy, Les Templiers: Ces Grand Seigneurs aux Blancs Manteaux, Auberon (1994), Bordeaux (1997), p.28.

[33] Pope Innocent II, Omne Datum Optimum (29 March 1139), translated in: Malcolm Barber & Keith Bate, The Templars: Selected Sources, Manchester University Press (2002), pp.59-64.

[34] Hector Avalos, How Archaeology Killed Biblical History, Lecture Video, Minnesota Atheists Conference, USA (October 21, 2007), Part 1, “By 1900 AD… Solomon had a kingdom that stretched from Egypt to Iraq” (at 12:30 min); Hector Avalos holds a Masters in Theological Studies from Harvard Divinity School, and Ph.D. in Biblical Studies from Harvard University.

[35] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), I Kings 4:21.

[36] Charles Van der Pool, The Apostolic Bible Polyglot: Greek-English Interlinear, 2nd Edition, The Apostolic Press, Newport, Oregon (2013), I Kings 4:21.

[37] NAS Exhaustive Concordance of the Bible, The Lockman Foundation (1981), Greek Dictionary: “Heos”, “Horion”.

[38] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), I Kings 4:21.

[39] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), I Kings 4:30.

[40] Charles Van der Pool, The Apostolic Bible Polyglot: Greek-English Interlinear, 2nd Edition, The Apostolic Press, Newport, Oregon (2013), I Kings 4:30.

[41] NAS Exhaustive Concordance of the Bible, The Lockman Foundation (1981), Greek Dictionary: “Plethos”.

[42] J. Huehnergard, A Grammar of Akkadian, Eisenbrauns, Winona Lake (2005).

[43] Andrew George, Babylonian and Assyrian: A History of Akkadian, in J.N. Postgate (Editor), Languages of Iraq, Ancient and Modern, British School of Archaeology in Iraq, London (2007), pp.31-71.

[44] William L. Moran, The Amarna Letters, 1st Edition, Johns Hopkins University Press (1992), p.43.

[45] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), I Kings 1:39: “Zadok the Priest took an horn of oil out of the tabernacle, and anointed Solomon. And… all the people said, God save King Solomon.”

[46] James Strong, The Exhaustive Concordance of the Bible, “Strong’s Concordance”, Jennings & Graham, Cincinnati (1890), “Melek”, No.4428; “Sedeq”, No.6666.

[47] Van der Toorn, Becking & Van der Horst, Dictionary of Deities and Demons in the Bible, 1st Edition (1995), 2nd Revised Edition, Eerdmans Publishing (1999), “Elyon”, “Shalem”.

[48] Willard M. Swartley, Covenant of Peace, Eerdman’s Publishing (2006), p.255; Gary Staats, A Christological Commentary on Hebrews (2012), p.71.

[49] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), “And the king said unto Zadok, Carry back the Ark of God into the city” (II Samuel 15:25); “The king said also unto Zadok the priest, Art not thou a seer?” (II Samuel 15:27); God says: “But the priests… the sons of Zadok, that kept the charge of my sanctuary when the children of Israel went astray from me” (Ezekiel 44:15); “It shall be for the priests that are sanctified of the sons of Zadok; which have kept my charge, which went not astray when the children of Israel went astray, as the Levites went astray.” (Ezekiel 48:11).

[50] James Strong, The Exhaustive Concordance of the Bible, “Strong’s Concordance”, Jennings & Graham, Cincinnati (1890), “Melek”, No.4428; “Sedeq”, No.6666.

[51] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Genesis 14:18: “Melchizedek king of Salem… was the priest of the most high God.”

[52] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Hebrews 7:1-2: “Melchisedec, king of Salem, priest of the most high God… first being by interpretation King of Righeousness, and after that also King of Salem, which is, King of Peace”.

[53] Van der Toorn, Becking & Van der Horst, Dictionary of Deities and Demons in the Bible, 1st Edition (1995), 2nd Revised Edition, Eerdmans Publishing (1999), “Elyon”, “Shalem”.

[54] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Hebrews 7:1-3: “Melchisedec… priest of the most high God… without father, without mother, without descent [genealogy], having neither beginning of days, nor end of life; but… abideth a priest continually.”
[55] Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, British Museum Press, London (1995), The American University in Cairo Press, Cairo (1996), “Nubia”, pp.204-205.

[56] Juris Zarins, Early Pastoral Nomadism and the Settlement of Lower Mesopotamia, Bulletin of the American Schools of Oriental Research, Issue 280, pp.31-65.

[57] Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, British Museum Press, London (1995), The American University in Cairo Press, Cairo (1996), “Nubia”, p.206.

[58] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Genesis 14:18-20; Hebrews 7:1.

[59] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Hebrews 7:9: “Levi also, who receiveth tithes, payed tithes in [to] Abraham. For… Melchisedec met him.”

[60] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), I Kings 1:39: “Zadok the Priest took an horn of oil out of the tabernacle, and anointed Solomon. And… all the people said, God save King Solomon.”

[61] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Hebrews 5:5; 5:6; 5:10.

[62] Charles Van der Pool, The Apostolic Bible Polyglot: Greek-English Interlinear, 2nd Edition, The Apostolic Press, Newport, Oregon (2013), Hebrews 5:5; 5:6; 5:10.

[63] James Strong, The Exhaustive Concordance of the Bible, “Strong’s Concordance”, Jennings & Graham, Cincinnati (1890), “Archiereus”, No.749.

[64] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Hebrews 5:6, 5:10, 6:20, 7:17, 7:20.

[65] Charles Van der Pool, The Apostolic Bible Polyglot: Greek-English Interlinear, 2nd Edition, The Apostolic Press, Newport, Oregon (2013), Hebrews 5:6, 5:10, 6:20, 7:17, 7:20.

[66] James Strong, The Exhaustive Concordance of the Bible, “Strong’s Concordance”, Jennings & Graham, Cincinnati (1890), “Kata”, No.2596; “Taxis”, No.5010.

[67] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Hebrews 5:1, 10:21.

[68] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Aten” (Spirit of Sun Rays = Christian “Holy Spirit” or “Power of God”), List of Hieroglyphic Signs (pp.438 et seq.): “Aten”, N8; “Ka” (“Spirit”, Hands used on the Aten rays), D28.

[69] Donald B. Redford, The Oxford Encyclopedia of Ancient Egypt, The American University in Cairo Press (2001), Vol.1, “Aten”, p.157.
[70] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Aten”, N8.

[71] Donald B. Redford, The Oxford Encyclopedia of Ancient Egypt, The American University in Cairo Press (2001), Vol.1, “Aten”, p.156.

[72] Donald B. Redford, The Oxford Encyclopedia of Ancient Egypt, The American University in Cairo Press (2001), Vol.1, “Aten”, pp.157-158.

[73] New World Encyclopedia, Paragon House Publishers (September 2013), “Egyptian Book of the Dead”, “Spell 125: The Negative Confessions”.

[74] Miriam Lichtheim, Ancient Egyptian Literature: A Book of Readings, Volume 2, University of California Press (1976), Part 3: “From the Book of the Dead”, “Chapter 125” at p.124.

[75] Sir Earnest Alfred Wallis Budge, The Book of the Dead (1895), Grammercy Books, Random House Publishing, New York (1999), official translation by 19th century archaeologists, Chapter CXXV (125): “The Negative Confession”, from the Papyrus of Ani, at p.576.

[76] Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, The Trustees of the British Museum, London (1995), The American University in Cairo Press (1996), “Stele”, p.278.

[77] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Genesis 14:18-20.

[78] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Se Neter” (“Infuse with God” = Christian “Consecrate”), List of Hieroglyphic Signs (pp.438 et seq.): “S NTR” (“Consecrate”), S29-R8, R8-T22-X1-D21; “NTR” (“God”, Holiness, Astral), R8, R8-N14.

[79] Richard H. Wilkinson, The Complete Temples of Ancient Egypt, Thames & Hudson, London (2000), pp.12-13, p.72.

[80] Ian Shaw & Paul Nicholson, British Museum Dictionary of Ancient Egypt, The Trustees of the British Museum, London (1995), The American University in Cairo Press, Cairo (1996), “Priests”, p.228.

[81] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “List of Hieroglyphic Signs” (pp.438 et seq.), “Egyptian-English Vocabulary” (pp.549 et seq.), “English-Egyptian Vocabulary” (pp.605 et seq.).

[82] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Immy Sitaa” (“Initiate” = Christian “Acolyte”), List of Hieroglyphic Signs (pp.438 et seq.): “IMY” (“who is in”), M17-Z11-G17-Z4, Z11, Z11-G17; “ST A” (library, “place of records archive”), Q1-X1- D36-Y1, Q1-X1-O1-D36,Y2.

[83] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Khry Hebit” (“Lector Priest” = Christian “Deacon”), List of Hieroglyphic Signs (pp.438 et seq.): “XRY HBT” (“Lector Priest”), V28-T28-D58, W5A-A1, W5, T28-D21-V28-D58-W3-N5-A1; “XRY A” (“Apprentice, assistant”), T28-D21-D36-Z1-A1; “XRY” (base level, “ground floor”, “lower”), T28-D21-Z4; “HBT” (“ritual book”), V28-D58-X1-W3-V12, W4-X1-Y1.

[84] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Hem Wab” (“Priest of Purity” = Christian Ordained “Priest”), List of Hieroglyphic Signs (pp.438 et seq.): “HM KA” (“soul priest”), D375-A1, D31, D375-M17-M17-D40-A1; “WAB” (“Wab Priest”), D60-N35A-A1, D60-A1;

[85] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Hem Neter” (“Priest of God” = Christian “Monsignor”), List of Hieroglyphic Signs (pp.438 et seq.): “HM NTR” (“prophet”), R8-U36; “HM KA” (“soul priest”), D375-A1, D31, D375-M17-M17-D40-A1; “HM” (“majesty”), U36-A40, U36-Z1-G7; “NTR” (“God”), R8-N14.

[86] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Sesh Mediw Neter” (“Scribe of the Word of God” = Christian “Doctor of Divinity”), List of Hieroglyphic Signs (pp.438 et seq.): “SSh” (“Scribe”), Y3-A1, O34-N37-Y1; “MDW NTR” (“Word of God”), R8-S43-D46-G43-A2, R8-S43-Y2, S43-D46-G43-Y1-Z2-R8.

[87] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Sem Tery” (“High Priest” = Christian Consecrated “Bishop”), List of Hieroglyphic Signs (pp.438 et seq.): “SM” (“priest”), S29-G17-A1; “TRY” (“high priest”), D1-Q3-Z4, T8, D1-Q3.

[88] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Meti N Sa” (“Arch High Priest” = Christian “Archbishop”), List of Hieroglyphic Signs (pp.438 et seq.): “MTY N SA” (“controller of priestly phyle”), D52-X1-N35-V16, D51-X1-Z4-A1-N35-V17-A1-Z2.

[89] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Miter Sem Tery” (“Master High Priest” = Christian “Cardinal”), List of Hieroglyphic Signs (pp.438 et seq.): “MTR” (master or teacher, “instruct” and “exhibit virtues” as teaching), D52-X1-D21; “SM” (“priest”), S29-G17-A1; “TRY” (“high priest”), D1-Q3-Z4, T8, D1-Q3.

[90] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Miter Neter Tepi” (“First Teacher of God” = Christian “Pontiff”), List of Hieroglyphic Signs (pp.438 et seq.): “MTR” (teacher, “instruct” and “exhibit virtues” as teaching), D52-X1-D21; “NTR” (“God”, Holiness, Astral), R8, R8-N14; “TPY” (“First High Priest”), D1-Q3-Z4, D1-Q3, T8; “TP” (Pontiff, “Chief” High Priest), D1-Z1, D1-Q3.

[91] Montague Rhodes James, The Apocryphal New Testament, Oxford University Press (1707), Clarendon Press, Oxford (1924), Acts of Thomas, 27.

[92] Montague Rhodes James, The Apocryphal New Testament, Oxford University Press (1707), Clarendon Press, Oxford (1924), Pistis Sophia, 36, pp.46-47.

[93] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Proverbs 9:1.

[94] Richard H. Wilkinson, The Complete Temples of Ancient Egypt, Thames & Hudson, London (2000), Chapter 5, “Western Thebes: Medinet Habu”, p.193; “Chronology of the Temple Builders”, p.12.

[95] New Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Matthew 16:19.

[96] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Zez Demid Mat Niwet Per” (“Move to Bind the Heavens by the Lower Heaven of the Temple”), List of Hieroglyphic Signs (pp.438 et seq.): “ZHZ” (Move, “shake” as a “flagellum”), S45; “DMD” (Bind, “Unite” as “knotted strips of cloth” bound together), S23; “SNW” (Bind, “cartouche” by “rope encircling a region” being “bound” to close the circle), V9; “MAT” (heavens, realm of God, as “kind of land”), Aa-6; “NIWT” (“lower heaven”), N35-X1-O49-N50, O49-X1-Z1, O49; “NIWTY” (divine house), O49-G4; “PR” (“Temple”), O49.

[97] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Neterwoo” (“Gods” = Christian “Angels” and “Saints”), List of Hieroglyphic Signs (pp.438 et seq.): “NTRW” (Holies, such as Angels or Saints, mistranslated as “Gods”), R8-R8-R8, (Prophets speaking Holiness) R8-N35-M6-M6-M6; “HM NTR” (“Prophet” as a Saint), R8-U36; “NTR” (Holiness as Saintly: flag), R8, (Astral as Angelic: flag-star), R8-N14; “TRY” (Holiness or Divinity, as “high priest”), D1-Q3-Z4, T8, D1-Q3; “NIWTYW” (People, “citizens”, as “of” or “from” the Temple complex) O49-X1-G4-A1-Z2; “DWT NTR” (“Netherworld”: circled star), N15.

[98] Sir Alan G. Gardiner, Egyptian Grammar: The Study of Hieroglyphs, Ashmolean Museum of Oxford University, Griffith Institute, Oxford (1927), “Dewit Neter” (“Netherworld” as heavenly realm), List of Hieroglyphic Signs (pp.438 et seq.): “DWT NTR” (“Netherworld”: circled star), N15.

[99] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), Isaiah 41:21-23, “Produce your cause, saith the Lord; bring forth your strong reasons… Shew the things that are to come hereafter, that we may know that ye are gods; yea, do good.”; Psalm 82:1-7, “God standeth in the congregation of the mighty; He judgeth among the gods. … I have said, Ye are gods, and all of you are children of the Most High.”

[100] Old Testament, Authorized King James Version (AKJV), Cambridge University Press (1990), John 10:34-35, “Jesus answered them, Is it not written in your law, ‘I said, Ye are gods’? If he called them gods, unto whom the word of God came, and the scripture cannot be broken.”

[101] The Vatican, The Catholic Encyclopedia (1908), Volume 4, “Councils”, “III. Historical Sketch of Ecumenical Councils”, Part 7, p.425.

[102] The Vatican, The Catholic Encyclopedia (1911), Volume 11, “Nicaea, Councils of”, “II. Second Council of Nicaea”, p.46.
[103] The Holy Bible, Authorized King James Version (AKJV), Cambridge University Press (1990): For the Ark of the Covenant… “make one cherub [angel] on the one end, and the other cherub on the other end.” (Exodus 25:19; Numbers 7:89); For the Temple of Solomon: “And it was made with cherubims [angels]… From the ground unto above the door were cherubims… and on the wall of the Temple.” (Ezekiel 41:18-20); Confirmed in the New Testament: “And over it the cherubims [angels] of glory shadowing the mercy seat” (Hebrews 9:5).