The Casket Claimed to be that of Mark of Alexandria in Venice (Photo by Joyce Thiel)
COGwriter
While videoing a segment for a sermon, my wife Joyce and I got to visit St. Mark’s Square and the related church in Venice, Italy yesterday.
People in Venice actually believe that they have the body of Mark, the Gospel writer. Essentially, the old Venetians stole a body from Alexandria, Egypt centuries ago, that the Alexandrians claimed was Mark, the writer of the Gospel bearing his name.
Here is the story behind one of the mosaics at the sqauare:
The mosaic (said to be of Saint Alipio) that overlooks the first portal on the right hand side dates back to 1260. It tells the story of two merchants: Rustico from Torcello and Bruno from Malamocco who in 828 secretly stole the body of San Marco from Alessandria (Egypt). From the picture you can see the two merchants avoid the Muslim guards by hiding the body of St Mark underneath pork meat,( food considered dirty according to Islam) and calling out ‘canzir’ that in Arabic means pork. The disgusted guards reacted by not inspecting the load, enabling the corpse to be taken aboard the ship that set sail immediately for Venice. http://www.tours-italy.com/venice-about-st_marks_basilica.htm
Some believe that the arrival of the corpse of “Mark” in Venice fulfilled a private prophecy, which is one reason that this is accepted. Some believe that the idea that Mark indirectly founded Venice by founding a bishopric in Aquileia. This seems to be based upon legends found in eighth century writings (Sethre J. The souls of Venice. McFarland, 2003, p. 28). Because of these legends, the Venetians claim that the gospel writer Mark founded their church (the Alexandrians also claim Mark).
As far as the ‘prophecy’ of Mark’s body goes, here is one account of it:
In the “legend of predestination,” ratified by Andrea Dandolo, Mark of the Gospel becomes Mark of Venice. An angel brings him a message while he pauses amidst the Venetian marshes. at the very site where Rivus Altus/Venice will rise centuries later: “Pax tibi, Marce, evangelista meus.” The message foresees Mark’s spiritual presence in the city. The arrival of his relics in 828 “confirms” the truth of that prophecy. (Sethre J. The souls of Venice. McFarland, 2003, p. 28).
Whether or not Mark was in Venice, many believe the Venetians taking of a body in Alexandria fulfills this prophecy. Yet, as will be discussed later, Mark’s body was not actually in Alexandria, thus in the physical sense, the prophecy is clearly false.
Some Religious History of Venice
Those in the Patriarchate of Venice believe that the gospel writer Mark may have visited some of the outlying islands or at least one he ordained came to their area. Notice also the following:
The Venetian islands at first belonged to the diocese of Altino or the diocese of Padua, under jurisdiction of the Archbishop of Aquileia, believed to be the successor of St. Mark.
It is certain that during the Lombard invasion (568-572) many bishops of the invaded mainland escaped under protection of the Byzantine fleet in the eastern lagoons. The Archbishop himself took refuge in Grado, where he was claimed as Patriarch, during the schism of the Three Chapters. At the end of the invasion, many of the ancient diocese of the mainland were restored by the Lombards, while the Exiles supported the new sees in the lagoons. Two patriarchs emerged from the war and from the schism (at least solved in 698): Patriarchate of Old-Aquileia on the mainland and Patriarchate of Grado…
774. In that year, with the consent of pope Adrian I and the Patriarch of Grado John IV, an episcopal see was erected on the island of Olivolo (afterwards called Castello) with jurisdiction over Gemini, Rialto, Luprio and Dorsoduro. The first bishop, Obelerius, was invested and enthroned by the Doge of Venice, Maurice Galbaio, and ordained by the Patriarch. After Obelerius’ death, the doge named Christopher from Damiata in 798, a member of the Greek party (that is, the partisans of the Eastern Emperor). Patriarch John, a member of the Frankish party (the partisans of Charlemagne) refused to consecrate him, due to his extreme youth. A subsequent confrontation led to the murder of Patriarch John. John was succeeded by his nephew Fortunato from Trieste, who placed himself under the protection of the Frank-Lombard Kingdom and to a confused period, during which the chair of Olivolo was a long struggle. The same Duchy was invaded by the Franks, that besieged the (political) Metamaucus and were defeated and expelled only in 810. The victorious Greek party, led by the new ducal family of Parteciaci, in 812 moved the ducal see from Metamaucus to the more secure Rialto, at the center of the lagoon. A new city was created by the merger of the central islands, including Olivolo: that city was Venice. Finally, after the death of Patriarch Fortunato in 825, Orso, son of the doge John I Pateciacus, became bishop of the city. Under him, the relics of the Evangelist St. Mark were transferred from the Muslim dominated Alexandria of Egypt and brought to Venice…
In 1074 Bishop Henry, from the noble family of Contarini, was the first to bear the title of Bishop of Castello, indicating the complete merger of the island of Olivolo with Venice…Patriarchs of Grado began to reside in Venice more and more until in 1105 they definitely transferred to the city, with their own church at St. Silvestrus. For the next three centuries, three bishops resided in Venice: the Patriarch of Grado, the Primicerius of St. Mark and the Bishop of Castello, each one with his own jurisdiction.
The city gathered relics, especially from the East, and especially after the conquest of Constantinople. After 1204, the icon of the Madonna called Nicopoeia, which is still in St. Mark’s, arrived. (Patriarch of Venice, Wikipedia, viewed 06/09/13)
The diocese of Venice was basically created in 774 as suffragan of the Patriarchate of Grado. It is alleged that because the Venetians did not wish to have to fully accept papal authority that they decided to take the alleged body of Mark from the Eastern Orthodox of Alexandria Egypt. At this time, the “Great Schism” of 1054 (which is how the Eastern Orthodox describe it had not happened yet, and Rome officially still recognized their claimed sees).
This seemed to work for the Venetians for a while, especially when they were in the height of their power (they basically had a monopoly on making clear glass for some time, which made them fairly wealthy). But they eventually reunited with Rome.
In 1457, basically because in consideration of the political influence of the city, its bishops were accorded the title of patriarch by the Pope.
Within the Latin Church, Rome recognizes five Latin sees, including the Diocese of Rome. The others, which it accords the title of Patriarchate, also include Venice, Lisbon, the East Indies, and Jerusalem.
By tradition, the Patriarch of Venice is created a cardinal at the consistory following his appointment, although the Pope is not bound by law to do this. So, basically the Venetians feel special and have more influence than the average Catholic diocese.
The fact that Mark was not part of a faith that would have encourage the collection and adoration of relics does not seem to bother the Venetians.
Mark, the Alexandrians, and the Body
As far as Mark being the bishop of the Alexandrians, that is simply not true. The fact that it is at best highly questionable has long been known by the Church of Rome. Notice what the old The Catholic Encyclopedia taught:
A widespread, if somewhat late, tradition represents St. Mark as the founder of the Church of Alexandria. Though strangely enough Clement and Origen make no reference to the saint’s connection with their city…the chronology of the Apostolic age is admittedly uncertain, and that we have no earlier authority than Eusebius for the date of the foundation of the Alexandrian Church, we may perhaps conclude with more probability that it was founded somewhat later…the New Testament is silent in regard to St. Mark, for his activity in Egypt. (MacRory, Joseph. “St. Mark.” The Catholic Encyclopedia. Vol. 9. New York: Robert Appleton Company, 1910. 17 Aug. 2008 <http://www.newadvent.org/cathen/09672c.htm>)
A “late tradition” means that it was likely made up over a century later. The fact is that the biblical Mark could not have been the first “Bishop of Alexandria,” and probably did not even visit Alexandria. Origen wrote so much that it is almost inconceivable that he would not have pointed to a biblical connection to Alexandria, if one actually existed. The fact that the New Testament does not mention Mark in Egypt (but instead mentions him in many other places) should show that there are major problems with the later tradition. Despite the facts, in late 2012, the then Pope Benedict XVI referred to the Coptic Orthodox Church in Alexandria as the “See of Saint Mark,” which it could not be (Pope Benedict’s Message to His Holiness Tawadros II. From the Vatican 11/14/12;. Zenit.org, November 19, 2012).
Perhaps it should also be noted that the body that is in Venice now is not even certain to be the body that was taken from Alexandria as the Venetians lost it. Here is an explanation:
In 1063, during the construction of a new basilica in Venice, St. Mark’s relics could not be found. However, according to tradition, in 1094 the saint himself revealed the location of his remains by extending an arm from a pillar. The newfound remains were placed in a sarcophagus in the basilica. Copts believe that the head of St. Mark remains in a church named after him in Alexandria, and parts of his relics are in St. Mark’s Cairo’s Cathedral. (Wikipedia, viewed 06/03/2013)
Thus, the body is at best incomplete. It is not Mark’s body, and even what is there now may have been just thrown together from some bones not even from Alexandria. Mark is dead and in his grave and he did not appear to tell the Venetians were some of his body parts were.
It is not possible according to the scriptural accounts, for Mark to have been the Bishop of Alexandria when the Alexandrians (and Copts) claim that he was. Those who falsely believe that (and those that falsely believe a lot of other theological lies) would not have that problem if they would truly heed Jesus’ words:
31 “If you abide in My word, you are My disciples indeed. 32 And you shall know the truth, and the truth shall make you free.” (John 8:31-32)
Allegory and fable is not on the same level as the literal truth of the word of God.
Mark is Not Mentioned as Being in Alexandria or Venice in the Bible
Since Mark is mentioned many times in the New Testament (never with the title of apostle or Bishop), the apparent dates and events in the Bible that mention Mark demonstrate that Mark could not have been the Bishop of Alexandria at that time. The Bible clearly shows that Mark was in, or traveling to, many other places. The area of Venice is not mentioned either, though it is theoretically more possible that Mark could have visited Venice than been Bishop of Alexandria.
As far as Mark and his locations, around 43-44 A.D., Mark is mentioned first in Acts 12:12, when he is praying in Jerusalem. Herod is noted as dying in Acts 12:20-23, which was in 44 A.D. (Radmacher, p. 1813). Sometime after Herod’s death, notice:
25 And Barnabas and Saul returned from Jerusalem when they had fulfilled their ministry, and they also took with them John whose surname was Mark (Acts 12:25).
Thus, Mark was in Jerusalem and then went with Paul and Barnabas.
In A.D. 46, Mark spent time with Paul and Barnabas in the Antioch Church before he accompanied them as a helper on their first missionary journey.
Mark apparently went with Paul and Barnabas from around 47-49 A.D.
But Paul was not pleased with Mark and did not want him to accompany him on the next trip:
37 Now Barnabas was determined to take with them John called Mark. 38 But Paul insisted that they should not take with them the one who had departed from them in Pamphylia, and had not gone with them to the work. 39 Then the contention became so sharp that they parted from one another. And so Barnabas took Mark and sailed to Cyprus (Acts 15:37-39).
Notice that Paul considered Mark unfaithful, and that Mark then went to the island of Cyprus (not Alexandria). There is no way anyone should have considered the unfaithful Mark to have been a faithful “apostle” at that time, around 50-53 A.D.
Later, Paul apparently changed his mind about Mark.
10 Aristarchus my fellow prisoner greets you, with Mark the cousin of Barnabas (about whom you received instructions: if he comes to you, welcome him) (Colossians 4:10).
This occurred around 60 A.D. and Mark is believed to have been with Paul in Rome then. He could have possibly past by the islands near Venice then, but the Bible does not specify.
Around 64-67 A.D., Paul declared that Mark was useful:
11 Get Mark and bring him with you, for he is useful to me for ministry (2 Timothy 4:11).
It should be noted that the Bible never mentions that Mark was ever in Alexandria, and gives no indication that he was a “bishop” over any area.
Instead, the biblical account clearly contradicts the position of the Orthodox Church of Alexandria that Mark was its bishop from 42-62 A.D. as Mark was in Jerusalem, Antioch, Rome, Cyprus, and other areas during this time. Plus, according to various historians, he was still alive in 67 A.D.
Also notice what other scholars have noted:
… Alexandria, the second home of Judaism, occupies no place in the development of the Church as depicted for us in the Acts. (Ramsay WM. The Church in the Roman Empire before A.D. 170. (London, 1893.) as cited/discussed in Studies in early church history: collected papers. C.H. Turner,editor, Clarendon Press, 1912, p. 165)
Alexandria and Mark’s connection to it should have been in the Book of Acts if Alexandria was founded and led by him.
Furthermore, even though Eusebius mentions Mark, he noted that there was a problem with those who professed Christ early in Alexandria:
1. And they say that this Mark was the first that was sent to Egypt, and that he proclaimed the Gospel which he had written, and first established churches in Alexandria.
2. And the multitude of believers, both men and women, that were collected there at the very outset, and lived lives of the most philosophical and excessive asceticism was so great, that Philo thought it worth while to describe their pursuits, their meetings, their entertainments, and their whole manner of life. (Eusebius. The History of the Church, Book II, Chapter XVI, Verses 1-2, p. 33)
When Nero was in the eighth year of his reign, Annianus succeeded Mark the evangelist in the administration of the parish of Alexandria ( Ibid, Chapter 24, p. 42).
It should be noted that Eusebius’ source or conclusion regarding Annianus/Anianos seems to be in error. The eighth year of Nero’s reign would be 61-62 A.D. and the Orthodox does claim that Anianos was a bishop there from 62 A.D.
However, this would seem to be a historical problem if he succeeded Mark upon his death.
Why?
Because according to Peter, Mark was alive when Peter wrote 1 Peter 5:13, which states:
13 She who is in Babylon, elect together with you, greets you; and so does Mark my son…
Furthermore, according to Irenaeus (c. 175 A.D.), Mark was alive after Peter died:
Peter and Paul were preaching at Rome, and laying the foundations of the Church. After their departure, Mark, the disciple and interpreter of Peter, did also hand down to us in writing what had been preached by Peter…(Irenaeus. Adversus haereses, Book III, Chapter 1, Verse 1. Excerpted from Ante-Nicene Fathers, Volume 1. Edited by Alexander Roberts & James Donaldson. American Edition, 1885. Hendrickson Publishers, Peabody (MA), p. 414.)
While it is not certain that Peter actually preached in Rome, if Irenaeus is correct that Mark functioned as Peter’s interpreter and later wrote after the death of Peter, then it would seem that Mark could not have died before 67 A.D., nor could he have been functioning as the Bishop of Alexandria. Thus, if there was an “Apostle” Mark in Alexandria in the 1st century, he would have been a false apostle and not the Mark who the New Testament discusses.
The Early and Allegorical Alexandrians
Of course, almost nothing is known about Mark’s claimed Alexandrian successor Anianos (sometimes spelled Anianus) nor any of his early claimed “successors” in Alexandria. Nor does it seem possible that Anianos could have become a bishop after the time of the death of “Mark.” Hence, Eusebius’s writings about Alexandria have been discounted by many scholars.
It does need to be understood that in the 1st century, Philo reported that there were problems with those who were in Alexandria who professed Christ. Here is some of what Eusebius said Philo taught about the ascetic followers, who he seems to improperly allege followed Mark in Alexandria:
3. In the work to which he gave the title, On a Contemplative Life or on Suppliants, after affirming in the first place that he will add to those things which he is about to relate nothing contrary to truth or of his own invention, he says that these men were called Therapeutæ and the women that were with them Therapeutrides…
7. Philo … adds the following account: “Everywhere in the world is this race found. For it was fitting that both Greek and Barbarian should share in what is perfectly good. But the race particularly abounds in Egypt, in each of its so-called nomes, and especially about Alexandria…
9…”In each house there is a sacred apartment which is called a sanctuary and monastery, where, quite alone, they perform the mysteries of the religious life. They bring nothing into it, neither drink nor food, nor any of the other things which contribute to the necessities of the body, but only the laws, and the inspired oracles of the prophets, and hymns and such other things as augment and make perfect their knowledge and piety.”
10. And after some other matters he says:
“The whole interval, from morning to evening, is for them a time of exercise. For they read the holy Scriptures, and explain the philosophy of their fathers in an allegorical manner, regarding the written words as symbols of hidden truth which is communicated in obscure figures.
11. They have also writings of ancient men, who were the founders of their sect, and who left many monuments of the allegorical method. These they use as models, and imitate their principles”…
16. “Having laid down temperance as a sort of foundation in the soul, they build upon it the other virtues. None of them may take food or drink before sunset, since they regard philosophizing as a work worthy of the light, but attention to the wants of the body as proper only in the darkness, and therefore assign the day to the former, but to the latter a small portion of the night.
17. But some, in whom a great desire for knowledge dwells, forget to take food for three days; and some are so delighted and feast so luxuriously upon wisdom, which furnishes doctrines richly and without stint, that they abstain even twice as long as this, and are accustomed, after six days, scarcely to take necessary food.” These statements of Philo we regard as referring clearly and indisputably to those of our communion.
19. For they say that there were women also with those of whom we are speaking, and that the most of them were aged virgins who had preserved their chastity…by their own choice, through zeal and a desire for wisdom…
20. Then after a little he adds still more emphatically: “They expound the Sacred Scriptures figuratively by means of allegories. For the whole law seems to these men to resemble a living organism, of which the spoken words constitute the body, while the hidden sense stored up within the words constitutes the soul. This hidden meaning has first been particularly studied by this sect, which sees, revealed as in a mirror of names, the surpassing beauties of the thoughts”…
23. In addition to this Philo describes the order of dignities which exists among those who carry on the services of the church, mentioning the diaconate, and the office of bishop, which takes the precedence over all the others. (Eusebius. Church History, Book II, Chapter XVII. Translated by Arthur Cushman McGiffert. Excerpted from Nicene and Post-Nicene Fathers, Series Two, Volume 1. Edited by Philip Schaff and Henry Wace. American Edition, 1890. Online Edition Copyright © 2004 by K. Knight)
So Eusebius claims that Philo, circa late 1st century, reported that those in Alexandria were ascetic, had mysteries, seem to have been Gnostics (ones who claimed to have special knowledge/wisdom essential for salvation), had some promotion of celibacy, allegorized scripture, and had a bishop—and Eusebius seems to claim that they are part of the Catholic Church (see vs. 17 above)—even though the Roman Church did not have celibacy rules at that time. Alexandria was a place where allegory was the main order of the day, and its leaders influenced professing Christians in many areas, ultimately including Rome. And, it seemed to have dispelled certain Jewish religious practices (like unclean meats) at an earlier date than other areas. The Alexandrians did not have the practices of the gospel writer Mark.
When the Alexandrians first had a bishop over the entire area is not clear. If it was Anianus, it appears that he led a group that did not teach the Bible the same way that the apostles did. Since the Orthodox Church claims an unbroken line of bishops here, they are apparently including individuals who allegorized scriptures and taught other doctrines contrary to those of the apostles.
Probably little of this mattered to the old Venetians. They basically wanted to pretend enough to be Catholic that the Church of Rome could not brand them as heretics or apostates worthy of punishment. Having a body and claiming to have been related to Mark was politically-expedient. And whether or not this was a factor, for a long time the Church of Rome left Venice basically alone.
Doctrines That Mark Would Have Held Should Matter
Of course, the gospel writer Mark would have had doctrines that the faithful and real Christians had.
Notice something that Mark was inspired to write:
19…Jesus…27 And He said to them, “The Sabbath was made for man, and not man for the Sabbath. 28 Therefore the Son of Man is also Lord of the Sabbath.” (Mark 2:19, 27-28)
But the neither the Venetians nor the Alexandrians keep the seventh-day Sabbath as Jesus and Mark would have.
Mark was also inspired to write:
11 And He said to them, “To you it has been given to know the mystery of the kingdom of God; but to those who are outside, all things come in parables, 12 so that
‘Seeing they may see and not perceive,
And hearing they may hear and not understand;
Lest they should turn,
And their sins be forgiven them.'” (Mark 4:11-12)
30 Then He said, “To what shall we liken the kingdom of God? Or with what parable shall we picture it? 31 It is like a mustard seed which, when it is sown on the ground, is smaller than all the seeds on earth; 32 but when it is sown, it grows up and becomes greater than all herbs, and shoots out large branches, so that the birds of the air may nest under its shade.” (Mark 4:30-32)
But the neither the Venetians nor the Alexandrians teach or understand about the mystery of the kingdom of God nor the real meaning of the Parable of the Mustard Seed.
To a great degree, the Venetians and Alexandians hold to tradition about scripture in many areas. Jesus noted the same problem in His day, as Mark was inspired to report:
6 He answered and said to them, “Well did Isaiah prophesy of you hypocrites, as it is written:
‘This people honors Me with their lips,
But their heart is far from Me.
7 And in vain they worship Me,
Teaching as doctrines the commandments of men.’
8 For laying aside the commandment of God, you hold the tradition of men — the washing of pitchers and cups, and many other such things you do.”
9 He said to them, “All too well you reject the commandment of God, that you may keep your tradition. (Mark 7:6-9)
Notice also the following that Mark reported:
12 Now on the first day of Unleavened Bread, when they killed the Passover lamb, His disciples said to Him, “Where do You want us to go and prepare, that You may eat the Passover?”
13 And He sent out two of His disciples and said to them, “Go into the city, and a man will meet you carrying a pitcher of water; follow him. 14 Wherever he goes in, say to the master of the house, ‘The Teacher says, “Where is the guest room in which I may eat the Passover with My disciples?”‘ 15 Then he will show you a large upper room, furnished and prepared; there make ready for us.”
16 So His disciples went out, and came into the city, and found it just as He had said to them; and they prepared the Passover.
17 In the evening He came with the twelve. (Mark 14:12-18)
That Passover was on the fourteenth of Nisan as nearly all scholars will admit. But that day was condemned by the Greco-Roman faiths, yet Mark would have kept it. Yet, those associated with the Venetians and Alexandrians do not.
The following also would have been doctrines that Mark would have held to that the Patriarchs of Alexandria and Venice do not hold:
Baptism was by immersion and did not include infants.
A Binitarian view, that acknowledged the Holy Spirit, was held by the apostolic and post-apostolic true Christian leaders.
Birthdays were not celebrated by early Christians.
Born-Again meant being born at the resurrection, not at the time of conversion.
Celibacy for Bishops/Presbyters/Elders was not a requirement.
Christmas was not observed by any professing Christ prior to the third century, or ever by those holding to early teachings.
Confession of sins were not made to priests and did not require penance.
Duties of Elders/Pastors were pastoral and theological, not predominantly sacramental–nor did they dress as many now do.
Easter per se was not observed by the apostolic church.
The Fall Holy Days were observed by true early Christians.
Heaven was not taught to be the reward of Christians.
Holy Spirit was not referred to as God or as a person by any early true Christians.
Idols were taught against, including adoration of the cross.
Immortality of the soul or humans was not taught.
The Kingdom of God was preached.
Leavened Bread was removed from the homes of early Christians when the Jews did the same.
Lent was not observed by the primitive church.
Limbo was not taught by the original church.
Military Service was not allowed for true early Christians.
Millenarianism (a literal thousand year reign of Christ on Earth, often called the millennium) was taught by the early Christians.
Monasticism was unheard of in the early Christian church.
Passover was kept on the 14th of Nisan by apostolic and second century Christians in Asia Minor.
Pentecost was kept on Sunday by certain Jews and was observed then by professing Christians.
Purgatory was not taught by the original apostolic church.
Salvation was believed to be offered to the chosen now by the early Church, with others being called later, though not all that taught that (or other doctrines) practiced “the faith which was once for all delivered to the saints” (Jude 3).
God’s Six Thousand Year Plan for humankind to rule itself was believed by early professors of Christ.
Sunday was not observed by the apostolic and original post-apostolic Christians.
Tithes and Offerings were given to support the ministry, the churches, the needy, and evangelical travels and gospel proclamation.
Tradition had some impact on the second century Christians, but was never supposed to supercede the Bible.
The Trinity was not a word used to describe the Godhead by the apostolic or second century Christians, though a certain threeness was acknowledged.
Unclean Meats were eaten by the early allegorists, but not by true Christians.
The fact that the Alexandrians and Venetians of the Middle Ages did not have the same teachings or practices of the gospel writer Mark probably did not matter to the Venetians of old either.
Sadly, the fact that those associated with the Venetian and Alexandrian patriarchs today do not hold them either should give them pause to consider that if Mark was their founder, how can they claim that if they do not do what he would have done or believe as he did.
Why is any of this important to Christians?
There are basically two reasons.
The first is the reality is that the so-called ‘apostolic sees” of the Church of Rome and the Eastern Orthodox claim simply do not hold to the teachings of the original apostles, hence none truly have ‘apostolic succession.’
The fact that there origins are often, directly or indirectly (such as the non-fulfilled ‘prophecy” about Mark returning to Venice), based on false or implausible information should show all that they do not have “the love of the truth” (2 Thessalonians 2:10).
The second is that we who have that “love of the truth” need to “be ready always to give an answer to every man that asketh you a reason of the hope that is in you with meekness and fear” (1 Peter 3:15, KJV) as to why we do not except the improper Greco-Roman versions of church doctrine or history. The truth of church history needs to be restored and brought to light (cf. Matthew 5:14-16; 17:11).
The time is coming when the Beast power will rise up and, at first, I expect that he and his supporters will give lip service to the idea of the Greco-Roman apostolic sees as partial proof why they, and not groups like the Continuing Church of God have ties to apostolic Christianity. They will be wrong, of course. But we of the faithful need to be able to explain why they are wrong and that is part of why I posted this about the claimed ‘see’ of Venice.
Only those who have the same teachings and practices of the apostles can possibly have true apostolic succession.
Some articles to assist in your studies may include:
What Do Roman Catholic Scholars Actually Teach About Early Church History? Although most believe that the Roman Catholic Church history teaches an unbroken line of succession of bishops beginning with Peter, with stories about most of them, Roman Catholic scholars know the truth of this matter. Is telling the truth about the early church citing Catholic accepted sources anti-Catholic? This eye-opening article is a must-read for any who really wants to know what Roman Catholic history actually admits about the early church. There is also a YouTube sermon on the subject titled Church of God or Church of Rome: What Do Catholic Scholars Admit About Early Church History?
Nazarene Christianity: Were the Original Christians Nazarenes? Should Christians be Nazarenes today? What were the practices of the Nazarenes.
Location of the Early Church: Another Look at Ephesus, Smyrna, and Rome What actually happened to the primitive Church? And did the Bible tell about this in advance?
Apostolic Succession What really happened? Did structure and beliefs change? Are many of the widely-held current understandings of this even possible? Did you know that Catholic scholars really do not believe that several of the claimed “apostolic sees” of the Orthodox have apostolic succession–despite the fact that the current pontiff himself seems to wish to ignore this view? Is there actually a true church that has ties to any of the apostles that is not part of the Catholic or Orthodox churches? Read this article if you truly are interested in the truth on this matter!
Early Church History: Who Were the Two Major Groups Professed Christ in the Second and Third Centuries? Did you know that many in the second and third centuries felt that there were two major, and separate, professing Christian groups in the second century, but that those in the majority churches tend to now blend the groups together and claim “saints” from both? “Saints” that condemn some of their current beliefs. Who are the two groups?
What Was the Original Apostles’ Creed? What is the Nicene Creed? Did the original apostles write a creed? When was the first creed written? Are the creeds commonly used by the Eastern Orthodox or Roman Catholics original?
Do You Practice Mithraism? Many practices and doctrines that mainstream so-called Christian groups have are the same or similar to those of the sun-god Mithras. December 25th was celebrated as his birthday. Do you follow Mithraism combined with the Bible or original Christianity?
The Churches of Revelation 2 & 3 Do they matter? Most say they must, but act like they do not. This article contains some history about the Church of God (sometimes referred to as the continuation of Primitive Christianity) over the past 2000 years. It also discusses the concept of church eras.
Which Is Faithful: The Roman Catholic Church or the Continuing Church of God? Do you know that both groups shared a lot of the earliest teachings? Do you know which church changed? Do you know which group is most faithful to the teachings of the apostolic church? Which group best represents true Christianity? This documented article answers those questions.
Continuing Church of God The group striving to be most faithful amongst all real Christian groups to the word of God.
The History of Early Christianity Are you aware that what most people believe is not what truly happened to the true Christian church? Do you know where the early church was based? Do you know what were the doctrines of the early church? Is your faith really based upon the truth or compromise?
