June 25, 2010

“. . . I am the Alpha and the Omega, the First and the Last,” and, “What you see, write in a book and send it to the Seven Churches which are in Asia: to Ephesus, to Smyrna, to Pergamos, to Thyatira, to Sardis, to Philadelphia, and to Laodicea” (Revelation 1:11).

The History of God’s One and Only True Church

By

Alton (Don) B. Billingsley

Continued from 4-13-2010, 4-23-2010; 4-30-2010; 5-7-2010; 5-17-2010; 5-21-2010; 5-28-2010; 6-11-2010; 6-18-2010

Regarding the establishment of His Church, Jesus Christ said to the apostle Peter and the rest of His disciples:

“. . . On this ROCK (Greek: Masculine, Petros, Feminine, Petra, meaning Jesus Christ Himself, Deuteronomy 32:3-4; I Corinthians 10:4) I will BUILD My Church, and the gates of Hades (graves, I Corinthians 15:54-55) shall NOT prevail against it.” (Matthew 16:18).

The Church in Pergamos - The Compromising Church 600 A.D. to approximately 1104 A.D.

“And to the angel of the Church in Pergamos (meaning- fortified) write, ‘These things says He who has the sharp two-edged sword: “I know your works, and where you dwell, where Satan’s throne is. And you hold fast to My name, and did not deny My faith even in the days in which Antipas was My faithful martyr, who was killed among you, where Satan dwells.

But I have a few things against you, because you have there those who hold the doctrine of Balaam, who taught Balak to put a stumbling block before the children of Israel, to eat things sacrificed to idols, and to commit sexual immorality. This you also have those who hold to the doctrine of the Nicolaitans, which thing I hate. Repent, or else I will come to you quickly and I will fight against them with the sword of My mouth. He who has an ear, let him hear what the Spirit says to the Churches. To him who overcomes I will give some of the hidden manna to eat. And I will give him a white stone, and on the stone a new name written which no one knows except him who receives it.”’

In this writing we will continue the history of the Pergamos Church Era. In so doing, please note the writings of others who have devoted much time in their research of this important subject.

A History of the True Church

Traced From 33 A.D. to Date

By

Andrew N. Dugger and Clarence O. Dodd

[Church of God, 7^th Day]

Chapter 8

FOUR HUNDRED TO FIVE HUNDRED A.D.

 From Bishop to Pope

"In the beginning of the fifth century, Vigilantius, a learned and eminent presbyter of a Christian church, took up his pen to oppose the growing superstitions. His book, which unfortunately is now lost, was directed against the institution of monks, the celibacy of the clergy, praying for the dead, and the martyrs, adoring their relics, celebrating their vigils, and lighting up candles to them after the manner of the pagans. Jerome, esteemed as a great luminary of the Catholic church, who was a most zealous advocate for all the superstitious rites, undertook the task of refuting Vigilantius, whom he politely styles `a blasphemous heretic,' comparing him to Hydra, to Cerberus, the Centaurs, and considers him only as the organ of the demon. He, however, furnishes us with all the particular articles of heresy, in the words of Vigilantius himself, which are as follows:

"'The honors paid to the rotten bones and dust of the saints and martyrs, by adoring, kissing, wrapping them up in silk and vessels of gold, lodging them in their churches, and lighting up wax candles before them, after the manner of the heathens, were the ensigns of idolatry. That the celibacy of the clergy was a heresy, and their vows of chastity the seminary of lewdness. That to pray for the dead, or to desire the prayers of the dead, was superstitious; for that the souls of the departed saints and martyrs were at rest in some particular place, whence they could not remove themselves at pleasure, so as to be present everywhere to the prayers of their votaries. That the sepulchers of the martyrs ought not to be worshiped nor their fasts and vigils to be observed; and lastly, that the signs and wonders said to be wrought by their relics and at their sepulchers, served to no good end or purpose of religion." -- Jones' Church History, p.169.

In Asia and Europe there were considerably over one hundred bishops presiding over as many cities and districts, each one being subject to the presiding bishop over the respective district either eastern or western, according to their situation, Constantinople in the East, and Rome for the West. Besides the rivalry and clamor for power in religious controversy between these two popes, or bishops, many of the lesser dignitaries also assumed powers over others, and many queer and unscriptural doctrines arose, thus hastening the falling away.

Soon after Constantine, emperor of the Roman empire, had embraced Christianity, the bishop of Rome, being located near the throne of the emperor, naturally was received into favor as the presiding prelate over other bishops. The bishop of Rome was soon placed at the head of the clerical order, as superior bishop, and he maintained his claim of superiority by immense splendor and magnificence. His authority had, before the close of the fourth century, a formidable rival in the bishop of Constantinople, who at a council in that city was elevated to bishop of second clerical rank.

There were several sects in the fourth century outside of the Roman church. Orchard says, "It must not be forgotten that there were churches more or less extensive throughout Africa, besides the Donatists, and known as Manicheans, Montanists, Novationists, and others, whose morals were far more excellent than even St. Augustine's (of the Roman church), but all these were heretics in his view, and objects of his most virulent animosity."-- Baptist History, p. 97.

This author continues, "The innumerable Christians of the East, who were not in communion with either the Greek or the Roman churches, may be divided into two classes. The first consists of such as in ages past dissented from the Greek church, and formed similar hierarchies, which yet subsist independent of one another, as well as of the Grecian and Roman communities. The second class consists of those who never were of any hierarchy, and who have always retained their original freedom. The number of such orientals is very great, for they lived dispersed all over Syria, Arabia, Egypt, Persia, Nubia, Ethiopia, India, Tartary, and other eastern countries. `It is remarkable,' says Robinson, `that although they differ, as Europeans do, on speculative points of divinity, yet they all administered baptism by immersion, and there is no instance to the contrary.'" -- Idem, p. 112.

"The Messalians or Euchites (the one a Hebrew term, the other a Greek, and signifying a praying people) had in Greece a very early existence . . . These people, like all other nonconformists, are reproached and branded with heresy. . . . The morality of this people was severe and captivating to the simple, but their discipline and worship are both reproached. . . . They were often named from the country they inhabited. . . . Some were called after the names of their teachers. . . . The term Euchites among the Greeks was a general name for Dissenters, as the Waldensees was in the Latin church, and Nonconformists in England. This large body of Dissenters were resident in the empire from the first establishment of Christianity, till its destruction in the thirteenth century." -- Idem, p. 113.

Among these Dissenters, under various man-called names, was the Church of God, still upholding the true faith, still observing the Sabbath, with the Law of God, as well as the Faith of Jesus, unadulterated.

Of the Sabbath and first-day in this century of the church, Coleman says:

"The last day of the week was strictly kept in connection with that of the first day for a long time after the overthrow of the temple and its worship. Down even to the fifth century the observance of the Jewish Sabbath was continued in the Christian church, butwith a rigor and solemnity gradually diminishing." � Ancient Christianity Exemplified, chap. 26, sec. 2.

This, of course, applied to the sects, and the Roman church especially; but, as further proof will show, the true Church, did not forsake the Sabbath, nor observe it with a lessened ardor.

Coleman continues: "During the early ages of the church, it (the first day) was never entitled `the Sabbath,' this word being confined to the seventh day of the week, the Jewish Sabbath, which, as we have already said, continued to be observed for several centuries by the converts to Christianity." -- Idem, chap. 26, sec. 2.

This fact is made still clearer by the following language, in which this historian admits Sunday to be nothing but a human ordinance:

"No law or precept appears to have been given by Christ or the institution of the Lord's day [by which Coleman refers to Sunday in error], or the substitution of the first for the seventh day of the week." -- Idem.

"The observance of the Lord's day was ordered while yet the Sabbath of the Jews was continued; nor was the latter superseded until the former had acquired the same solemnity and importance which belonged, at first, to that great day which God originally ordained and blessed.

. . . But in time, after the Lord's day was fully established [in the Roman Catholic church], the observance of the Sabbath of the Jews was gradually discontinued, and was finally denounced as heretical [by the popish church]." -- Idem.

 Chapter 9

FIVE HUNDRED TO SIX HUNDRED A.D.

The Flight of the True Church to the Wilderness

   It was between 500 and 600 A.D. that the Church of God was sorely oppressed by the state religion clothed with civil power, and completely overpowered, and scattered to the valleys of the mountains in all parts of the world. We shall now insert a few facts from reliable historians to show how the true followers of Jesus were indeed driven into the wilderness, where they took refuge in the rocks, and dens, and caves of the earth, yet they rejoiced in persecution, and lived in humble obedience to the will of God, being fed by Him from His word.

The historian Jones gives an account of the flight of the persecuted saints from the oppression of the harlot church seated upon the Roman beast. His account follows:

"Multitudes however, fled like innocent and defenseless sheep from these devouring wolves. They crossed the Alps, and traveled in every direction, as Providence and the prospect of safety conducted them, into Germany, England, France, Italy, and other countries. There they trimmed their lamps, and shone with new luster. Their worth everywhere drew attention, and their doctrine formed increasing circles around them. The storm which threatened their destruction only scattered them as the precious seeds of the glorious reformation of the Christian Church." -- Jones' Church History, p. 208, ed. 1837.

 Valley Dwellers -- Vaudois

  The fleeing Christians who escaped from the wrath of the Roman church and state, found a haven in the mountains and valleys of the north of Italy, and the south of France, in main, although they fled into all nations wherein they could find an entrance and protection from the persecutions of the papacy. Though these Christians were known by many names for various reasons in their new homes, yet the predominating name for them seems to have been "Vaudois," which means "Valley Dwellers." From the fact they dwelt in the valleys of the mountains they received the name "Valley Dwellers," or, in the native tongue, "Vaudois."

The Vaudois, known as such by the world, but holding to the true Bible name, were persecuted for the true faith. They observed the seventh day of the week, according to the commandment, immersed for believers baptism, and kept the Passover, or the Lord's Supper, once a year, in the first month. -- See pages 348, 349, Persecutions and Atrocities on the Vaudois.

Gilly says of these ancient "Valley Dwellers," who had fled from the wrath of the papal church in its early centuries, and were still found abiding under the protection of the Almighty in the Waldensian wilderness in the thirteenth century:

"They occupy a mountain district . . . and yet from this secluded spot, have they disseminated doctrines, whose influence is felt over the most refined and civilized part of Europe. They . . . speak the same language, have the same patriarchal habits, and simple virtues, and retain the same religion, which was known to exist there more than a thousand years ago. They profess to constitute the remains of the pure and primitive Christian church, and those who would question their claims cannot show either by history or tradition that they were subscribed to the popish rituals, or bowed down before any of the idols of the Roman church. . . . In short, there is no other way of explaining the political, moral, and religious phenomenon, which the Vaudois have continued to display for so many centuries, than by ascribing it to the manifest interposition of Providence, which has chosen in them the weak things of this world to confound the things that are mighty.'" -- Gilly, Excursions to Piedmont, pp. 259.

From the above testimony we gather that the Vaudois had inhabited these same valleys for over one thousand years, and that they made the claim, which could not be disputed, that they were the remains, the remnant, of the true Church of God, who had fled into the wilderness. It should be noted also that no history can show these saints of God to ever have been within the fold of the Catholic Church, but had remained separate, letting their light shine, through the darkest hours of the Dark Ages.

To be continued 

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