July 2, 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; 6-25-2010

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 Thyatira - The Corrupt Church 1104 A.D. to approximately 1600 A.D.

"And to the angel of the Church in Thyati'ra write: 'The words of the Son of God, who has eyes like a flame of fire, and whose feet are like burnished bronze. "'I know your works, your love and faith and service and patient endurance, and that your latter works exceed the first. But I have this against you, that you tolerate the woman Jez'ebel, who calls herself a prophetess and is teaching and beguiling my servants to practice immorality and to eat food sacrificed to idols. I gave her time to repent, but she refuses to repent of her immorality. Behold, I will throw her on a sickbed, and those who commit adultery with her I will throw into great tribulation, unless they repent of her doings; and I will strike her children dead. And all the churches shall know that I am he who searches mind and heart, and I will give to each of you as your works deserve. But to the rest of you in Thyati'ra, who do not hold this teaching, who have not learned what some call the deep things of Satan, to you I say, I do not lay upon you any other burden; only hold fast what you have, until I come." (Rev 2:16-25)

This Present Church Writing

To begin our historical search of the Thyatira Church Era, I am taking segments from a well researched and documented writing of Church History Writing by Ivor C. Fletcher, posted on the internet.

First, however, I have taken some excerpts from a sermon given by Mr. Herbert W. Armstrong who gives an overview of that time in a sermon, entitled, Revelation 12. This sermon will appear in the July-August 2010 Philadelphia Remnant Magazine.

Revelation 12 in Prophecy

By Mr. Herbert W. Armstrong

Passover Day 1981

“And the woman,” the Church, “fled into the wilderness.” Now we get into the Middle Ages, part of the time the Church had to flee. About the year of 53 A.D., when the Apostle Paul wrote the book of Galatians, we find that the Gospel was already beginning to be suppressed.

Jesus came, preached the Gospel, taught it to His disciples who became the original apostles, the original leaders of the Church, and the Church, of course, followed that doctrine and that teaching. And, that began in 31 A.D., but by 53 A.D. the Church had hardly become of age, and false doctrines were being substituted, counterfeit gospels were coming, primarily a Gospel, it turned out to be later about the Messenger who brought the message.

Now, we’re going to see just a little later that Christ was the Messenger of the New Covenant. He brought that message, and He came as a Messenger and that message was His Gospel. But it was the government again under Satan that persecuted the Church. They had to meet secretly, and they finally even had to flee into the mountains in the Middle Ages, the Waldenses and other people like that, where a place was prepared of God, “that they should feed her there a thousand two hundred and three score days” – 1,260 years.

Now, that particular 1,260 years is not synonymous with the 1,260 years of the revival of the ancient Roman Empire. It was revived in 554 as the Holy Roman Empire, and it lasted 1,260 years until Napoleon’s Waterloo, as we call it, in the year of 1814, and that was 1,260 years, but that is a different 1,260 years apparently.

Anyway, that carries us through the Middle Ages and brings us up to approximately our time now.

The Flight to Safety

I’d like to show you first one thing about a duality of the 1,260 days. There were two of those, and they were not synonymous, but this flight of the woman into the wilderness was symbol. ... or was a forerunner of a duality of prophecy you might say of the Church today, this Church, our Church, that is to be taken on the two wings of a great eagle to a place of safety. . . .”

End of the quotes from the sermon of Mr. Armstrong

THE INCREDIBLE HISTORY OF GOD’S TRUE CHURCH

by

Ivor C. Fletcher

CHAPTER EIGHT – THE CHURCH IN THE WILDERNESS

The next era of the Church of God -- "Thyatira" (Revelation 2:18-29) -- began to conduct a work of some significance around A.D. 1000. Although having its headquarters and centre of operations located in the mountains and valleys of northern Italy and southern France, the work rapidly spread through large areas of Europe and even into Britain. The names most commonly applied to these people were "Vaudois," or "Waldensians."

"The Waldensians," says Popliner, "spread not only through France, but also through nearly all the European coasts, and appeared in Gaul, Spain, England, Scotland, Italy, Germany, Bohemia, Saxony, Poland and Lithuania."

Crosby records that: "For in the time of William the Conquerer (A.D. 1070) and his son William Rufus, it appears that the Waldenses and their disciples out of France, Germany and Holland, had their frequent recourse, and did abound in England. The Berlingarian, or Waldensian heresy, as the chronologer calls it, had, about A.D. 1080, generally corrupted all France, Italy, and England."4

A wide variation of opinion exists concerning the precise origin of the Waldenses. Some have traced their roots back to apostolic times.

"From among many testimonies I quote that of Henry Arnold, who superintended the `glorious return' of the Waldenses to their valleys in 1689. He says: ‘The Vaudois are, in fact, descended from those refugees from Italy: who, after St. Paul had there preached the Gospel, abandoned their beautiful country; and fled, like the woman mentioned in the Apocalypse, to these wild mountains, where they have, to this day, handed down the Gospel, from father to son, in the same purity and simplicity as it was preached by St. Paul.'"5

Several authorities, including Reimer, trace them back to the fourth century, but Reinerius Saccho, an inquisitor and implacable enemy, admits that they flourished about A.D. 600.

There seems to be general agreement amongst almost all non-Catholic writers that the Waldensians represented a continuation of the true Church of God.

Even Oliver Cromwell, the Lord Protector of England, recognised the true status of this group. He employed the diplomatic channels available to him in an attempt to bring an end to the persecution of the Waldensians.

In a letter sent to the Lords of the United Provinces in 1655, Cromwell points out: "But if, on the other hand, he shall continue firmly resolved utterly to destroy and to drive to a state of distraction those men, among whom our religion was either planted by the first preachers of the gospel, and so maintained in its purity from age to age, or else reformed and restored to its primitive purity more early than among many other nations, we hereby declare ourselves ready to advise, in common with you, and the rest of our brethren and allies of the reformed religion, by what means we may most conveniently provide for the preservation and comfort of these distressed people."6

The Waldenses possessed a version of the Bible in their own language and stressed obedience to the commandments, including the observance of the seventh day Sabbath. They also baptized by immersion repentant believers, and kept the Passover or Lord's Supper once a year in the first month.

The lifestyle of these people tended to be simple but industrious. They raised cattle and sheep and had considerable success in the cultivation of olives, figs and grapes. Visitors to their pleasant and well kept villages and hamlets noted the happiness of the people and merry voices of the children at play.

Waldensian doctrines were based on "the doctrine contained in the Old and New Testaments and comprehended in the Apostles' Creed, and admitted the sacraments instituted by Christ, and the ten commandments... They said they had received this doctrine from their ancestors, and that if they were in any error they were ready to receive instruction from the Word of God."7

High moral standards were a part of the Waldensian way of life and like a bright light shining in a dark place these people set a fine example to all who came into contact with them.

"Claudius Seisselius, archbishop of Turin, is pleased to say, that `their heresy excepted, they generally live a purer life than other Christians. They never swear but by compulsion, they fulfill their promises with punctuality; and living for the most part in poverty, they profess to live the apostolic life and doctrine.

"`They also profess it to be their desire to overcome only by the simplicity of faith, by purity of conscience, and integrity of life; not by philosophical niceties and theological subtleties.' And he very candidly admits that `in their lives and morals they were perfect, irreprehensible, and without reproach among men, addicting themselves with all their might to observe the commands of God.'"8

The Paulician and Bogomil evangelization of the Alpine region led to a fruitful harvest of conversions; so much so, in fact, that the Pope in 1096 described the Valley Louise in Dauphiny, France, as being infested with "heresy."

It was in this region, at Embrun, that Peter of Bruys, about 1104, began to preach a message of repentance from sin. This work spread throughout Languedoc and Provence. Peter rejected infant baptism; only persons old and mature enough to understand the importance of the step that they were taking were baptized, and that only after real repentance.

The Catholic teaching that the priest in the Mass was able to produce the literal flesh of Christ was also rejected, along with purgatory, prayers for the dead, reverence for crosses, and several other Catholic precepts.

Peter's preaching, which lasted for "nearly twenty years," was highly successful. Many during this period were led by the Holy Spirit to conversion. The true gospel of the kingdom was spread in the south of France.

After Peter was seized and burned at the stake, his disciple, Henry, took over his position as an apostle, and continued the work. They were charged by the Catholic church with remaining faithful to the whole law of God, including the observance of the Sabbath.

The historian, Mosheim, adds that they abstained from eating meats which were prohibited under the Mosaic economy, and refused to accept the "Trinity" doctrine. They seemed to have understood that God is a family, which converted Christians may join at the return of Christ.

Peter was martyred by burning at a town called St. Giles in 1126. Henry was burned at Toulouse in 1147; some; sources, however, state that he died in prison in 1149.9

"So zealous were the Inquisitors in destroying the writings of Bruis (Peter of Bruys) and Henry, that we scarcely know anything of their tenets save what we can learn from... an Abbot of Clugny."10

The "heretical" teachings of Peter and Henry were summarized by the Abbot as follows:

"(1) They rejected infant baptism and held that it was the faith of the individual candidate, which along with baptism saved him. One cannot be saved by the faith of another. (2) Church buildings are not necessary, worship can take place anywhere by those who are close to God. (3) Crucifixes should not be employed as a part of worship. (4) The bread and wine of the Passover or Communion service are only symbolic -- they do not change into the literal body and blood of Christ. (5) They denied that any prayers, alms or other sacrifices by the living could assist the dead."11

The followers of Peter were said by the Abbot to have gathered up as many crucifixes as they could find on a certain Good Friday and made a large fire of them upon which they roasted some meat and had a good meal. This story seems highly improbable and could have been mere propaganda.

Peter is said to have made the remark that "churches are vainly built, since the Church of God consists, not in a mass of coherent stones, but in the unity of the congregated faithful."12

Henry, Peter's disciple, spoke out against chanting and other forms of repetitious prayer.

During the ministry of Peter of Bruys the people of God were nicknamed "Petrobrusians." They later became known as "Henricians" after Henry. The people themselves, however, used the name "Church of God."

Speaking of the work carried out by Henry, Monastier records that "his preaching made a powerful impression on his hearers. The people were fascinated."13

Two views which were promulgated by Peter and Henry, which almost certainly contributed to the persecution which they suffered, were: "That the priests and monks ought to marry, rather than be the prey of lust, or give themselves to impurity"; and "That God is mocked by the chants which the priests and monks repeat in the temples; that God cannot be appeased by monkish melodies."14

These ministers could clearly see the need for sincere prayer which was from the heart.

Several of the Vaudois concepts were committed to writing during this period. Examples of their works include "The Noble Lesson" written in 1100, "Treatise on Antichrist" (1120), and "Treatise on Purgatory" (1126).

Shortly after the death of Henry the work spread from France into England.

"From Provence they passed into Languedoc and Gascogne, whence their so-called heresy penetrated into Spain and England."15

William of Newbury mentions that about the year 1160, "In the same days, certain vagabonds came into England, of the race (it is believed) of those whom they commonly denominate Publicans." Other sources classify these people as Waldenses or "Thirteen Valdensian families."

"These formerly emigrated from Gascony" and "they seemed to be multiplied beyond the sand of the sea." They were accused of "seducing the simple under a pretended display of piety."

"At that time (during the reign of Henry the Second), however, somewhat more than thirty individuals, as well men as women, dissembling their error, entered here, as it were peacefully, for the sake of propagating their pestilence; a certain Gerard being their leader."16

They seemed to have spread their doctrine in England for only a short time before being arrested, and put into prison. The king directed that they be tried by a council of bishops at Oxford. At their trial they claimed to be Christians, following the doctrines of the Apostles and rejected several points of Catholic belief.

The group was sentenced to be branded on the foreheads, whipped and driven from the city. After receiving this punishment they were "ejected from the city, through the intolerance of the cold (for the season was winter) no one showing to them even the slightest degree of mercy, they miserably perished."17

Another authority on this era (Authentic Details of the Valdenses, written in 1827) mentions that others were burned at the stake, also at Oxford.

Bale in his Old Chronical of London records "one burnt to death tainted with the faith of the Valdenses" in the year 1210. Some, fleeing from persecution in various parts of Europe, reached England to face what must have been an uncertain future.

A treatise dating to about 1160 speaks of "many well disposed persons devoting themselves to the preaching of the Gospel, notwithstanding the persecution which had been set on foot against the members of Christ."18

This period marks the beginning of one of the most important phases of God’s work during this era. The later works of this "Thyatira" Church were "to be more than the first (Revelation 2:19).

(To be continued)

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