Lost In The End PDF Free Download

Internet Archive. Originally published: London: HarperCollins, 2005. While trying his best to help a penguin that has shown up at his door, a boy journeys all the way to the South Pole, only to realize that the penguin was never lost. Forgotten and Lost Books of the Bible, 1611 KJV Apocrypha and other lost scriptures Understand the language of parables of Christ by Robert Ferrell, Free MP3's, Free PDF's, and videos.

Rutherford H. Platt, Jr

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This is a collection of New Testament Apocrypha, including many works which were read by the early Christians, but which were later excluded from the canonical Bible. It includes accounts of the young Jesus, particularly the Gospel of Mary and the Protevangelion, which provides additional folklore about the birth and youthful adventures of Jesus.

This book has 480 pages in the PDF version, and was originally published in 1926.

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Excerpt from 'The Lost Books of the Bible'

YOU will find between these covers all the ecclesiastical writings of early Christian authorities that are known to exist, and yet were omitted from the authorized New Testament.

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They are published here as a matter of record. Whether they are canonical or not, at least these writings are of very great antiquity.

Origins are noted in paragraphs at the front of each book. This will enable the reader to form his own conclusions as to the genuineness of the writings. These writings are a vivid picture of the minds of men in the post-Apostolic period of the Church. Discount the statements from the historical viewpoint as you will—there remains in these gospels and epistles an earnestness of purpose, and zeal to express a message, similar to that of our authorized Bible.

An interesting question naturally arises as to why these writings were cast out in the selection of the material that has come down to us in the authorized version.

The compilation of the Bible was not an act of any definite occurrence. It was a matter complicated and abstruse. It was an evolution at the hands of Churchmen of various beliefs and purposes. In the formulation of early church doctrines there was dissension, personal jealousy, intolerance, persecution, bigotry. That out of this welter should have arisen the Bible, with its fine inspiration, would seem to present a plausible basis for belief in its Divine origin.

But who can deny that under such vicious and human circumstances much writing of as pure purpose and as profound sincerity as other that is included in the authorized Bible, must have been omitted? The story of the first council of Nice, when Arius was commanded by the Bishop of Alexandria to quit his beliefs or be declared a heretic, and his writings were ordered destroyed, is eloquent of many things that happened. Good men were engaged on both sides of the ecclesiastical controversies.

About two thirds of this volume is occupied with epistles. Beginning on page 91 you will discover otherwise generally unknown letters of Paul; and the illuminating letters of Clement and others, concluding with correspondence and reports of Herod, Pontius Pilate, and Tiberius Cæsar.

Concerning these epistles Archbishop of Canterbury Wake, who translated them from the originals, says that here is a full and perfect collection of 'all the genuine writings that remain to us of the Apostolic Fathers, and carry on the antiquity of the Church from the time of the Holy Scriptures of the New Testament to about a hundred and fifty years after Christ; that except the Holy Scriptures, there is nothing remaining of the truly genuine Christian antiquity more early; that they contain all that can with any certainty be depended upon of the most Primitive Fathers, who had not only the advantage of living in the apostolical times, of hearing the Holy Apostles, and conversing with them, but were most of them persons of a very eminent character in the church, too: that we cannot with any reason doubt of what they deliver to us as the Gospel of Christ, but ought to receive it, if not with equal veneration, yet but a little less respect than we do the Sacred Writings of those who were their masters and instructors;' and, 'if,' says the Archbishop, 'it shall be asked how I came to choose the drudgery of a translator, rather than the more ingenious part of publishing somewhat of my own composing, it was, in short, this; because I hoped that such writings as these would find a more general and unprejudiced acceptance with all sorts of men than anything that could be written by anyone now living.'

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[In the primitive ages there was a Gospel extant bearing this name, attributed to St. Matthew, and received as genuine and authentic by several of the ancient Christian sects. It is to be found in the works of Jerome, a Father of the Church, who flourished in the fourth century, from whence the present translation is made. His contemporaries, Epiphanius, Bishop of Salamis, and Austin, also mention a Gospel under this title. The ancient copies differed from Jerome's, for from one of them the learned Faustus, a native of Britain, who became Bishop of Riez, in Provence, endeavoured to prove that Christ was not the Son of God till after his baptism; and that he was not of the house of David and tribe of Judah, because, according to the Gospel he cited, the Virgin herself was not of this tribe, but of the tribe of Levi; her father being a priest of the name of Joachim. It was likewise from this Gospel that the sect of the Collyridians, established the worship and offering of manchet bread and cracknels, or fine wafers, as sacrifices to Mary, whom they imagined to have been born of a Virgin, as Christ is related in the Canonical Gospel to have been born of her. Epiphanius likewise cites a passage concerning the death of Zacharias, which is not in Jerome's copy, viz. 'That it was the occasion of the death of Zacharias in the temple, that when he had seen a vision, he, through surprise, was willing to disclose it, and his mouth was stopped. That which he saw was at the time of his offering incense, and it was a man standing in the form of an ass. When he was gone out, and had a mind to speak thus to the people, Woe unto you, whom do ye worship? he who had appeared to him in the temple took away the use of his speech. Afterwards when he recovered it, and was able to speak, he declared this to the Jews, and they slew him. They add (viz. the Gnostics in this book), that on this very account the high-priest was appointed by their lawgiver (by God to Moses), to carry little bells, that whensoever he went into the temple to sacrifice, he, whom they worshipped, hearing the noise of the bells, might have time enough to hide himself; and not be caught in that ugly shape and figure.'—The principal part of this Gospel is contained in the Protevangelion of James, which follows next in order.]

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