Historic Vilifications of Religionists - Don't Fall for Cheap Negative Campaign Tactics

Historic Vilifications of Religionists
  Don't Fall for Cheap Negative Campaign Tactics!
Darell Thorpe, Associate Producer for Mills Crenshaw's Drive Time Live

8-20-2011, Revised, Commentary & Review of:
The Mormon Quest for the Presidency by Newell G. Bringhurst and Craig L. Foster
(Independence, Missouri: John Whitmer Books, 2008)

 

From the first pages onwards, the authors, Newell G. Bringhurst and Craig L. Foster, expose some of the tactics that different rival candidates have used against their rivals. These are age old tactics, as evident by early anti-Christian examples that parallel 19th to early 21st century anti-Mormon vilification tactics. With Mormons having ran, & now running for the presidency, such a book as The Mormon Quest for the Presidency, is an interesting read right now. It was also interesting to hear the authors, present on Mills Crenshaw's Drive Time Live, KTKK, 8-16-2011, Tuesday; just samples of negative campaigns that rival candidates, against Mormon candidates, have resorted to in order to vilify different Mormons involved in running for different political positions throughout LDS history. How will the on going negative campaign tactics of anti-Mormons effect different ones like Mitt Romney's campaign? This yet remains to be seen at this point. Will voters be able to cut through the critics' tactics? Or will they fall for their cheap negative campaign methods of attack & vilification tactics, like others before them have?

The use of different tactics, the spread of rumors, disinformation, yellow journalism, & other polemics, all have caused different groups & their leaders, to be viewed by the main public, in negative ways, who also view the leaders of the vilified, as unfit to rule.
A case in point is what happened to the early Christians & their leaders in the early centuries of Christianity before later brands of Christianity became the State Religion under the Emperor Constantine.

Celsus, early anti-Christian, 2nd century, was answered by early Christian scholar & apologist, Origen, 3rd century, in 8 books: "Origen Against Celsus," (The Ante-Nicene Fathers, vol. 4, Origen Against Celsus).

As Celsus' works were spread around, the tactics, charges, methods of attack, sensationalism; the early Christian doctrines he rejects; all these helped to shape & influence how non-Christians look upon the early Christians. Some of which may have been in political religious circles that helped shaped political policies that effected early Christian communities throughout the Roman Empire.1 

Celsus charged that:

• Early Christians were a secret cult that borrowed their ritual from pagan cults!
• That they used magical stones & symbols!
• When Christ was in Egypt, he learned magical arts, which he later used for financial gain.
• They teach they can be perfect & become gods!
• That Christ, claiming to be a god, became a man!
• They sneak around, hide in the dark what they're doing at their "secret mysteries," & "secret meetings," where immoralities, & "magical" rituals take place!
• That Christ & his apostles were drunken gluts, accepting the charity of others.
• Christ was the leader of a robber band; attempting to run away from the law.

Other early anti-Christians also added wood to the fires of persecutions & rejections of early Christians, by spreading all kinds of rumors, false stories, distortions & vilifications of early Christians' beliefs, rituals, oaths, greetings & dogmas, by charging:2

• They "recognize each other by secret marks"!
• Have secret hand shakes to determine who's part of their faith!
• Have signs and watchwords to discriminate between friend and foe!
• They took part in revolutionary conspiratorial oaths to overthrow the Roman government!
• Were called "a cult!" and Secret Society.

All these added to the rumors, accusations & vilifications going around during those early centuries, that caused different political leaders & the public, who accepted these charges as true; to justify the ill treatment of early Christians. With the early Christians thus vilified, the non-Christians felt it was their duty to Roman government, to take part in, or just stand by to witness the persecutions & martyrdoms that many early Christians, & their leaders, were made to suffer through.3 Ritualistic hand & wrist clasps were very common in historic Christians' art works, symbolism, iconography, illumination manuscripts, stone carvings, rituals & other religious ceremonies; which were eventually passed down to freemasonry.4


In modern times, candidate George Bush Jr. was asked, on the Tim Russert Show about being part of Scull & Bones, a secret society at Yale University, which Tim thought, as he also asked candidate, John Kerry too; had a "secret hand shake." That they could have some kind of ritualistic hand clasping, seems evident by the fact that Scull & Bones have masonic roots, & that Scull & Bones as symbols, have a long history of being a symbol of deaththat goes back into earlier Christian symbols. For examples, the traditional place of Adam's grave, is symbolized by sculls & bones that are often depicted under the cross that Christ hanged on. This is where Adam is sometimes depicted being resurrected out of his grave, or an open pit under the cross; resurrected by different types of hand & wrist claspings.5

But, why did such things not keep Bush Jr. from being elected president? While at the same time, Christ believing Mormon candidate for the presidency, Mitt Romney, might not ever become president, because of his religious background! Especially because the sacred symbolical hand clasping done in Mormon temple ceremonies, are being vilified by anti-Mormon "Christians," which just might be one of the issues that could keep Mitt Romney from ever becoming president.6

That religious issues plays a part in campaigning polemics & tactics, is seen in how Bringhurst & Foster point out how Mormon candidate, George Romney, Mitt's father, & some of the Kennedys who are Catholics; used an issue in Mormonism of the 1960's to vilify George's campaign. For in 1962, when Edward "Ted" Kennedy was running again for Senate, one of his nephews, Democratic Congressman, Joseph Patrick Kennedy II, used the Mormon policy at that time; of not letting blacks hold the priesthood; as a way to vilify George Romney as a racist!7  While at the same time, Romney could have come back with the same types of racial issues in Catholic history, to vilify back his rival.8 So if such things are over looked by those who voted for Catholics or Christian candidates; why do they seem to be more of an issue when the public considers voting for a Mormon candidate?

Charge that the Candidate is a member of "a cult!"
Does the vilification tactics used to charge a candidate is a member of "a cult" keep voters from voting for that person?9

Charge that the Candidate is involved with Revolutionaries & "Secret Societies"!

Charge that the Candidate has taken Conspiratorial Oaths & is Part of a Plot to overthrow the Government!


Charge that the Candidate's "god" is destructive & militant!
Are Mormon candidates in trouble of not winning elections because of the vilification tactics that charge "the Jesus of Mormonism," as being destructive & militant? Again, could Christian candidates also be vilified under the same early anti-Christian charges?12

Charge that the Candidate uses magical spells, borrowed from occult groups!Mormon candidates are again being vilified, as being evil satanic magical occultist, like the early Christians were! Is this being done so that their rivals gets the votes that would have went to Mormon candidates, had they not been vilified?13

How to Recognize Vilification Tactics Used by Rival Candidates Against Each Other

How hate groups cause prejudices, misunderstandings, & hate against their rivals through disinformation tactics used against their rivals' ideologies, beliefs, and symbols.
How to recognize at least five basic disinformation tactics, used in political campaigns' use of the media, to vilify their rivals:

• Negative descriptions!
• Half truths!
• Leading the audience to false perspectives as to how to view the rival candidate!
• Misinterpreting things!
• Shocking generalizations!

Why is it important that you learn to recognize disinformation tactics in the media? Historically, many have suffered inequalities, & even martyrdom, because of these tactics. Candidates have been discriminated against, because of others' faulty preconceived notions about the candidates' religious beliefs, rituals & symbols.14

1. Negative descriptions can create a negative mental picture of something that is actually good & safe: Like calling hamburger as smashed up, extra bloody, dead cow! If a rose was vilified, it would sound like this: It's bloody red, with sharp spikes on it!

2. Half truthscreate a different picture as to what the whole truth of an incident actually was. For example: During 1960's race to the moon, the Americans were second to last, the Russians, second place! What facts were left out? 1. Only two nations were racing. 2. The U.S. landed on the moon first.

3. Leading the audience through gross descriptions & half truths, causes negatively pictures in peoples' imaginations towards the rival candidate.

4. Misinterpreting things, like their symbols, ceremonies & religious oaths, can cause people to believe that the rival candidate is evil; especially when a false connection or false association is drawn between historically bad groups' symbols, ceremonies & oaths. Like the Eagle Scout symbol with Nazi's Eagle symbol, etc.

5. Shocking generalizationsuse the audiences' ignorance to create a negative picture too. For example: Christian rites are distorted in The American Atheist, through negative descriptions that generalize that Christians drink blood! Hence, people in India, or the Middle East, might imagine the sacrament to be a barbaric rite, and that Christians are blood thirsty savages.

Thus, how a Christian candidate could be vilified:

Vilification of the eye in a triangle symbol, often used by Trinity believing Christians: 

During 18th century Europe, Adam Weishaupt's anti-religious Illuminati Order, used the triangle with an eye, as one of their symbols. On the back of your "evil, nasty" one dollar bill, is that symbol! Plus, in Latin, Novus Ordo Seclorum: The "New World Order," as some have interpreted it. Because so & so is a Christian candidate, you shouldn't throw away your vote on that "revolutionist" who uses the same symbol! What we do call upon you to throw way, is those "evil, nasty, occultic" one dollar bills! Send them in to our campaign, so they can be properly disposed of! (Just joking of course).15


Examples of How Vilification Tactics Work:

Say for example I wanted to vilify the Boy Scouts of America! This is what a vilifyer would do:
1. They eats smashed up, extra bloody, dead cows! (Hamburgers).
2. They perform certain hand clasping rites, & oaths! (The Scout oath & hand shakes).
3. They use pentagrams! (This is seen on their Scout Symbols).
4. They use knifes, & ropes! (During their camping trips).
5. At night, they meet in the mountains to encircle fires to chant! (Camping trips around the fire, singing songs).
6. They use eagles symbols, like Hitler's Nazis did in Germany! (Eagle Scouts).

Conclusion, these are just some of the things to watch out for in different campaigns. Don't get fooled by cheap negative campaigns that use these types of vilification tactics.

DT, up-dated & corrections made, Saturday, 8-20-2011.

Bibliography:
Cases of vilification of other groups in order to discriminate, create settings for martyrdoms to take place, etc.

Historically, many have suffered inequalities, & even martyrdom, for example, early Christian history are filled with such cases, due to the same types of tactics used by early anti-Christians.

In B. H. Robert's Comprehensive History of the Church, in the 1840's, Mormons were mobbed & murdered because of these types of tactics mentioned.

In Video Treasures' The Occult History of the Third Reich, Nazi Germany, during the 1930's & 40's, murdered cripples, the old, mental handicaps, & millions of Jews, because they were dehumanized through these tactics.

Communists, during the 20th on into the 21st centuries, have justified slaughtering millions, through these dehumanizing tactics & "justifications."

Arnald D'Baugrave's talk: "Disinformation in the Media" 1980's. DaRell Thorpe, Endangered Species: Humanity,(Salt Lake City, Utah: Religious, Historical & Polemical Studies, 1998, revised for the Internet, 1999). See also: Gary Allen, Say "No!" to the New World Order,(Seal Beach, California: Concord Press, 1987). Allen's None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971). Allen's The Rockefeller File, (Seal Beach, California: '76 Press, 1976). Alan Stang, The Actor, The True Story of John Foster Dulles Secretary of State, 1953--1959, (Boston; Los Angeles: Western Islands, 1968). James Burnham, The Web of Subversion, Underground Networks In The U.S. Government, (Boston; Los Angeles: Western Islands, 1954).

One 2nd century critic, Celsus, wrote: Christians speak of a "tree of life and of resurrection of the flesh by the tree. . . [What] if he [Christ] had happened to be thrown off a cliff, or pushed into a pit, or suffocated by strangling, . . . there would have been a cliff of life . . . or a pit of resurrection, or a rope of immortality . . ." Robert L. Wilken, The Christians As The Romans Saw Them, (New Haven & London: Yale University Press, 1984), p. 96, citing from Cels. 6:34.

"In nineteenth-century China, opposition to aggressive missionary activity was expressed . . .[in] anti-Christian literature. . . . the fact that the Chinese character for 'Lord' is homophonous with that for 'pig'. Christ is depicted as a pig. . . " John McManners, editor, The Oxford Illustrated History of Christianity, (Oxford, New York: Oxford University Press, 1990), p. 504.

Scout Handbook, 1979, by the Boy Scouts of America, Irving Texas. 1990, ed. p.565, hand shake, p.549, oath. Robert Baden Powell was the founder of Scouting. 1907 was the first Boy Scout camp. Powell spent much of his life in the British cavalry. The Scout Handbook, p.3, etc.; Ribbins & Medals,by Captain H. Taprell Dorling, Pub. by Doubleday, 1974, p.277-8, show pentagram star shaped medals for doing brave acts above & beyond the call of duty. Are they therefore occult symbols? No! Of course not, for each symbols should be interpreted by those who made them, & in their own historical settings. See also: Beyond Science, by Cottie Anthur Burland, 1972, p.120-1.The early anti-Christians charged that the early Christians took conspiratorial oaths. As it was, there were some apostates from the early Christian faith that admit they did take oaths, but that they weren't conspiratorial; instead, they were vows that they should do no wrong, or any crimes, etc. However, it may be that there were also apostate who may have charged that the oaths were conspiratorial & cultic. This may be why early Christendom was look upon by outsiders, to be secretive, and cloaked in darkness. In modern times, have anti-Mormons caused votes towards Mormon candidates to be passed over to their rivals who are Christian candidates, because of similar tactics & vilification charges?11

This is another negative smear tactic & vilification that we see on the internet & in earlier anti-Mormon publications that are like early anti-Christian charges against early Christians too.10

A. S. Garretson, Primitive Christianity And Early Criticism, (Boston: Sherman, French & Company, 1912).

Dr. Daniel C. Peterson, Dr. and Stephen David Ricks, Offenders For A Word {How Anti-Mormons Play Word Games to Attack the Latter-day Saints}, (Salt Lake City, Utah: Aspen Books, 1992).

H. P. Blavatsky, Isis Unveiled, (The Theosophical Publishing House, 1877), in two volumes.

Dr. Huge Nibley, (Series): The Collected Works of Huge Nibley,(Provo and Salt Lake City, Utah: Foundation for Ancient Research and Mormon Studies = F.A.R.M.S., and Deseret Book Company); vol. 3: The World And The Prophets; vol. 4: Mormonism and Early Christianity, (1987).

Jeffrey Burton Russell, Satan, The Early Christian Tradition, (Ithaca, London: Cornell University Press, 1981).

R. Joseph Hoffmann, (translator) Celsus On The True Doctrine, A Discourse Against the early Christians, (Oxford: Oxford University Press, 1987).

Stephen Benko, Pagan Rome And The Early Christians, (Indiana: Indiana University Press, 1984).

Robert Louis Wilken, The Christians As The Romans Saw Them, (Yale University Press; New Haven and London, 1984).

T. W. Doane, Bible Myth, And Their Parallels In Other Religions, (New York: The Truth Seeker Company, 1882 & 1910).

W. H. C. Frend, Martyrdom & Persecution In The Early Church, (Garden City, New York: Anchor Books Doubleday & Company, 1967).

Joseph Wilson Trigg, Origen, The Bible and Philosophy in the Third-century Church, (Atlanta: 1946, 1952, 1971, 1973, & John Knox Press, 1983).

The Ante-Nicene Fathers, vol. 4, Origen Against Celsus, 8 Books. http://www.ccel.org/fathers2/ANF-04/anf04-54.htm
http://www.bluffton.edu/~humanities/1/celsus.htm
http://www.preteristarchive.com/ChurchHistory/origen_celsus_01.html

John P. Lundy, (Presbyter), Monumental Christianity, Or the Art and Symbolism of the Primitive Church As Witnesses and Teachers of The One Catholic Faith and Practice, (New York: J. W. Bouton, 1875 & 1882).

"Against the Christians: The Rise of Early Anti-Christian Polemic" by Jeffrey W. Hargis Hardcover (November 1999) Peter Lang Publishing.

www.fairlds.org/pubs/Celsus.pdf
14 November 2002 Celsus and Modern Anti-Mormonism. In this enlightening FAIR Paper, author Aaron Christensen examines how the tactics of modern anti-Mormons are not new. Indeed, they were used by anti-Christians shortly after the Apostolic period.

J. P. Migne, Patrologiae Cursus Completus; Series Latina, 221 volumes; (Paris: 1844-1864).
Patrologia Cursus Completus, Series Graeca (Paris: 1857-1866, 161 volumes).

The Ante-Nicene Fathers= TANF: a set of volumes on the writings of the early Christians before the Nicene Creed era of 325 AD. "The Writings of the Fathers down to A.D. 325". (Grand Rapids, Michigan: T & T Clark, Edinburgh, WM. B. Eerdmans Publishing, reprinted October 1989), nine volumes.

The Nicene and Post-Nicene Fathers, (Grand Rapids, Michigan: WM. B. Eerdmans, reprint
Stephen Benko, PAGAN ROME & THE EARLY CHRISTIANS, (1984, Indiana Un. Press).

Stephen E. Robinson, Are Mormons Christians? (Salt Lake City, Utah: Bookcraft, 1991).

The Sage Digital Library, on CD-ROM, (Albany, OR, USA: Sage Software, 1996).

Robert Lane Fox, Pagans and Christians, (New York: Alfred A. Knopf, Inc., 1987).

Alan W. Watts, Myth And Ritual In Christianity, (New York and London: Thames and Hudson, 1954).

Albert E. Bailey, The Gospel In Art, (Boston & Chicago: Pilgrim Press, 1916).

Christian Iconography, (New York, New York: Bollingen Series XXV. 10, & Princeton University
Press, 1968, by the Trustees of the National Gallery of Art, Washington D.C.).

Anna D. Kartsonis, Anastasis, The Making of An Image, (Princeton, New Jersey: Princeton University Press, 1986).

Anthony W. Ivins, 1934, The Relationship of "Mormonism" & Freemasonry, (Salt Lake City, Utah:
Deseret News Press).

E. Cecil McGavin, Mormonism & Masonry, (Salt Lake City, Utah: Stevens & Wallis, Inc., 1947).

Carl Van Treeck and Aloysius Croft, M.A., Symbols in the Church, 1936.

Chandler Rathfon Post, A History of Spanish Painting, (Cambridge, Massachusetts: Harvard University Press, 1930--1958). (New York: Kraus reprint Company, 1970s).

Charles Norris Cochrane, Christianity and Classical Culture, (Clarendone Press, 1940, Paperback;
Oxford: Oxford University Press, 1957).

Clement, edited by Katherine E. Conway, A Handbook Of Christian Symbols And Stories Of The Saints As Ilustrated In Art, (Boston; New York: Houghton Mifflin Company, The Riverside Press Cambridge, 1871, 1881, and 1886).

Douglas Hill, (Carl G. Jung, and John Freeman as Co-editors), Man and His Symbols, (London, England: Aldus Books Limited, CR 1964).

Francis Legge, Forerunners And Rivals Of Christianity, (From 330 B.C. TO 330 A.D.), 2 Volumes as 1, (New Hyde Park, New York: University Books, 1964).

Fredk, WM. Hackwood, F.R.S.L., Christ Lore, Being the Legends, Traditions, Myths, Symbols, &
Superstitions of The Christian Church, (London: 1902, republished, Detroit: Gale Research Company, Book Tower, 1969).

George Ferguson, Signs & Symbols In Christian Art,(New York: Oxford University Press, 1959).

Hanns Swarzenski, Monuments Of Romanesque Art, The Art of Church Treasures in North-Western
Europe, (The University of Chicago Press, 1954 and 2nd, Edition, 1967).

Heather Child and Dorothy Colles, 1971, Christian Symbols Ancient & Modern, (Charles Scribner's
Sons, Great Britain).

Henry Ansgar Kelly, The Devil at baptism: Ritual, Theology, and Drama, (Ithaca and London: Cornell University Press, 1985).

H. Spencer Lewis, F.R.C., Ph.D., The Secret Doctrines of Jesus, (San Jose, California: Rosicrucian
Library, and Supreme Grand Lodge of A.M.O.R.C.,1937 & 1965), volume 4.

Mircea Eliade, Rites and Symbols of Initiation, (New York: Harper and Row, 1958).

Mortan Smith, 1973, The Secret Gospel, The Discovery & Interpretation of the Secret Gospel According to Mark, (New York: Harper & Row).

Rev. Alexander Hislop, The Two Babylons, or The Papal Worship Proved to be the Worship of Nimrod and His Wife, (England: A & C Black, LTD., 1916; American editions, Neptune, New Jersey: Loizeaux Brothers, 1943 and 1956).

Robert M. Grant, and David Noel Freedman, The Secret Sayings Of Jesus, (Garden City, New York:
Doubleday & Company, 1960).

Roland H. Bainton, The Horizon History of Christianity, Edited by Marshall B. Davidson of Horizon Magazine, (U.S.A.: American Heritage Publishing Company, English edition, 1964).

Thomas Armitage, D.D., LL.D., A History Of The Baptists, (New York: Bryah, Taylor, & Chicago:
Morningside, 1887).

Daniel Lawrence O' Keefe, Stolen Lightning, (Continum Publishing Company, 1982).

Maury Terry, The Ultimate Evil, An Investigation into America's Most Dangerous Satanic
Cult, (New York: Dolphin Book, 1987).

Rossell Hope Robbins, The Encyclopedia of Witchcraft and Demonology, (New York, New York: Bonanza Books, Crown Publishing, MCMLIX).

Jacob Aranza, 1983, Backward Masking Unmasked; Aranza, 1985, More Rock, Country & Backward Masking Unmasked, (Huntington House).

J. M. Roberts, The Mythology of the Secret Societies, (London: Watkins Publishing, 1972, 1974, 2008).

Martha Himmelfarb, Tours Of Hell, An Apocalyptic Form in Jewish and Christian Literature,
(Philadelphia: University of Pennsylvania Press, 1983).

R. G. Hamerton-Kelly, (Professor of the New Testament McCormick Theological Seminary, Chicago), Society for New Testament Studies Monograph Series 21, Pre-Existence, Wisdom And The Son of Man, A Study of the Idea of Pre-existence in the New Testament, (Cambridge University Press; Cambridge, Great Britain, 1973).

Robert Hughes, Heaven and Hell in Western Art, (New York: Stein and Day/Pub., 1968).

End Notes:
1- A. S. Garretson, Primitive Christianity And Early Criticism, (Boston: Sherman, French & Company, 1912); Dr. Daniel C. Peterson, Dr. and Stephen David Ricks, Offenders For A Word {How Anti-Mormons Play Word Games to Attack the Latter-day Saints}, (Salt Lake City, Utah: Aspen Books, 1992); R. Joseph Hoffmann, (translator) Celsus On The True Doctrine, A Discourse Against the early Christians, (Oxford: Oxford University Press, 1987); Stephen Benko, Pagan Rome And The Early Christians, (Indiana: Indiana University Press, 1984); Robert Louis Wilken, The Christians As The Romans Saw Them, (Yale University Press; New Haven and London, 1984); W. H. C. Frend, Martyrdom & Persecution In The Early Church, (Garden City, New York: Anchor Books Doubleday & Company, 1967); Robert Lane Fox, Pagans and Christians, (New York: Alfred A. Knopf, Inc., 1987); Pellistrandi, The Early Christian Civilization, p. 199-200.

2- In earlier centuries, the early anti-Christians, such as Caecilius, and Fronto were disturbed by this type of symbolism being used among the early Christians. Caecilius charges that "they recognize each other bysecret marks". Fronto ascribes this to them: "When they extend the hand for greeting at the bottom of the palm they make a tickling touch and from this they ascertain whether the person who appeared is of their faith." Fredk. WM. Hackwood notes that Christian symbolism was fostered by the horrors through which the early Christians had to pass through during times of persecutions. Thus, "Symbols were invented and used as secret signs by which the Christian brethren could recognise each other." John P. Lundy wrote that "all the symbols of Christianity were ordained primarily to teach pure doctrine, and that they were necessarily used to distinguish Christianity from paganism, and as signs and watchwords to discriminate between friend and foe, true and false, hypocrites and genuine Christians."

Stephen Ernest Benko, Ph. D., Pagan Rome And The Early Christians, (Bloomington: Indiana University Press, 1984), p. 60; Benko, Pagan Rome And The Early Christians, p. 65; Compton, in By Study And Also By Faith, vol. 1, p. 635, note 48, and p. 633, note 23; Hackwood, Christ Lore, p. 5; Benko, Pagan Rome And The Early Christians, pp. 126-27; John P. Lundy, Monumental Christianity, Or The Art and Symbolism of the Primitive Church, (New York: J W Bouton 707 Broadway, 1882), p. 27. Valentin Denis, Professeur à Université de Louvain, L' Art D' Occident, Des Catacombes A La Fin Du Xve Siècle, (Editions Meddens, 1965), see: II--Fra Angelico, Giovanni de Fiesole, La Vierge à l' Enfant avec les saints Jean-Baptiste, Dominique, Francois et Paul (Parme, Galerie Nationale). See the monks clasping each others' hand in the lower portions of this work. Russell, The Prince of Darkness, p.119, Abbey church of Souillac, 12th century A.D., A 12th century art work depicts Theophilus making a pact with the devil. Theophilus has "his hands between Satan's in the sign of feudal homage." So like with the LDS, early to later Christians could vilified as being some kind of masonic international plot, which secret member know each other by "secret hand shakes." The same types of feudal homage hand grasping; and the kiss of peace, which includes a hand clasp, are done between Christians & Christ, when he appears throughout Christian history in different times & places all over the world. The Ante-Nicene Fathers, vol. 2, p. 291, Clement of Alexandria, A.D. 153--193--217, The Instructor, Book 3, chapter 11, under the heading Love and the Kiss of Charity, notes 1-2. The apostolic ordinances included shaking hands. This traditional hand clasping ordinances eventually became a tradition called the kiss of peace. This tradition eventually passed down through the ages and became a greeting. There is also indication here in note 1 that the early Christians were to guard themselves in making the holy kiss of peace unholy. Thus, even during the early days of the primitive Church, there may have been those who were performing Satan's counterfeit of this rite. (See also: De Maistre, Soirées, ii. p. 199, ed. Paris, 1850; Bunsen, Hippol., iii. p. 15). Michael Batterberry, Art of the Early Renaissance, (Milan Italy: Fratelli Fabbri, 1961--64, 1968), pp. 120--21, pl. 130, Jacopo Bellini, 1395--1471. Christ's descent into limbo, showing Adam on his knees giving the hand clasping homage and kiss of peace greeting to Christ, the King of Kings, and banner bearer. Albert E. Bailey, The Gospel In Art, (Boston & Chicago: Pilgrim Press, 1916), pp. 382--85, John Pope-Hannessy, Fra Angelico, (Ithaca, New York: Cornell University Press, 1952 & 1974), pl. 70; C.T. Lewis & C. Short, A Latin Dictionary (Oxford: Clarendon, 1890), s.v; Isaiah 42:6-7; The Ante-Nicene Fathers, vol. 4, p.488, Origen Against Celsus; DaRell D. Thorpe, The Pilgrimage & Struggles of the Human Family In & Through the Different Realms of Existences (Salt Lake City, Utah: R.H. & P.S., 1991, an unpublished research file and manuscript); Nibley, Mormonism & Early Christianity. In an anti-Mormon tract, Sacred Ceremony Secret Ritual or Sinister Trap? (Park City, Utah: HIS Ministries), the author cites a number of references in which different types of hand clasps and grips are done in the occult. What this author seems to ignore is the fact that historic Christianity also has hand clasping too. See also: Mortan Smith, The Secret Gospel, The Discovery & Interpretation of the Secret Gospel According to Mark, (New York: Harper & Row, 1973), pp. 72--123; Stephen Benko, Primitive Romans and The Early Christians, (Indiana: Indiana University Press, 1984), pp.1--162; F.A. Wright, Fathers of the Church (London: George Routledge & Sons, 1928), pp. 26--51; R. Joseph Hoffmann, Celsus On The True Doctrine, A Discourse Against the Christians, (Oxford University Press, 1987), pp. 95--96; Robert M. Grant, David Noel Freedman, etc., The Secret Sayings of Jesus, (Garden City, New York: Doubleday & Company, 1960), pp.17--187; DaRell D. Thorpe, June 2, 1991, KTKK, OR K-"TALK" Radio 630 AM, radio, in Utah. Martin Tanner "Religion on the Line." Thorpe on KTKK, May 18, 1991, with Joe Sanders. Thorpe on KTKK, June 28, 1991, with Jim Kirkwood. See also: By Study and Also By Faith, vol. 1: William J. Hamblin, Provo Utah, Aspects of an Early Christian Initiation Ritual; Todd M. Compton, Los Angeles, California, chapter 24, The Handclasp & Embrace as Tokens of Recognition, p.611-42, (Salt Lake City, & Provo, Utah: Deseret Book and F.A.R.M.S., 1990). See also: Nibley, The Message of the Joseph Smith Papyri, an Egyptian Endowment, (Salt Lake City, Utah: Deseret Books, 1975). Nibley, The Early Christian Church in the Light of Some Newly Discovered Papyri from Egypt, (Provo, Utah: F.A.R.M.S., Nibley 1985), Tri-Stake Fireside, March 3, 1964; Joseph Gantner & Marcel Pobe, Romanesque Art In France, pl.135 & p.64; Bainton, The Horizon History of Christianity, p.214-5; The Ante-Nicene Fathers, vol.1 p.200, chapter 11 & p.207 chapter 26, Justin Martyr, Dialogue With Trypho. And: Weitzmann, The Icon, pp.170, 225, 282--83, 342--43; Lowrie, Art in the Early Church, pl.100; Gothic Painting I p.48; The Ante-Nicene Fathers, vol. 3, pp. 157--58, Tertullian: An Answer to the Jews, & Palms 73:23-4; Gilles Quispel Professor, 1979, The Secret Book of Revelation, p.48; Kurt Weitzmann 1979, Age Of Spirituality, # 438: left; Ernst Kjellberg & Gosta Saflund, Greek & Roman Art, p.208 fig. 192; George Ferguson, Signs & Symbols in Christian Art, p. 42; William Henry Paine Hatch 1931, Greek & Syrian Miniatures in Jerusalem, pl. lxviii, pp.124-5; Russell, Satan, The Early Christian Tradition, 1981, pp.118--22, citing Tertullian, Res. 44; Palms 16:8-10; 17:4-7; 20:6; 24:3-10; 25:4-5; 68:18 & Ephesians 4:7-10; "Nevertheless I am continually with thee: thou hast holden me by my right hand. Thou shalt guide me with thy counsel, & afterward receive me to glory." (Psalms 73:23-4; Psalms 89:13; 118:16-21; & Psalm 23; Robert Huges, 1968, Heaven & Hell in Western Art, pp. 190--01; Lundy, Monumental Christianity, pp. 26--27; Hackwood, Christ Lore, p.5; Acts 20:29-30; Roman 16:18; 1 Corinthians 1:10-13; 14:23-33; 2 Corinthians 11:13-15; Gal.2:4; Ephesians 4:11-32; 2 Thess. chapter 2; 1 Peter 3:15-16; 2 Peter 2:1-3, 18-22; 1 John 2:18-19; Jude 4; etc. Stephen Benko, Pagan Rome and The Early Christians, p.54, also see n.1 & 2, on p.74, Frend, Martyrdom & Persecution In The Early Church, pp. 187-8; Pellistrandi, Early Christian Civilization, pp. 180-199; H. Spencer Lewis, F. R. C., Ph.D., The Secret Doctrines of Jesus, (San Jose, California: Rosicrucian Library, Supreme Grand Lodge, A.M.O.R.C., 1937 & 1965), vol. 4, pp. 23, 25-9, 84 & 146; H.P. Blavatsky 1877, Isis Unveiled, (Pasadena, California: Theosophical University Press, 1988), vol.2: Theology, p.204; Doane, Bible Myths, fig. No. 27, taken from the work of Gorrio (Tab XXXV.), & p.344; The Ante-Nicene Fathers, vol. 4 pp.583-4, Origen Against Celsus, book 6, chapters 22--24; A. S. Garretson, Primitive Criticism and Early Christianity, (Boston: Sherman, French and Company, 1912), p.71-73. Etc.

3- A. S. Garretson, Primitive Christianity And Early Criticism, (Boston: Sherman, French & Company, 1912); Dr. Daniel C. Peterson, Dr. and Stephen David Ricks, Offenders For A Word {How Anti-Mormons Play Word Games to Attack the Latter-day Saints}, (Salt Lake City, Utah: Aspen Books, 1992); R. Joseph Hoffmann, (translator) Celsus On The True Doctrine, A Discourse Against the early Christians, (Oxford: Oxford University Press, 1987); Stephen Benko, Pagan Rome And The Early Christians, (Indiana: Indiana University Press, 1984); Robert Louis Wilken, The Christians As The Romans Saw Them, (Yale University Press; New Haven and London, 1984); W. H. C. Frend, Martyrdom & Persecution In The Early Church, (Garden City, New York: Anchor Books Doubleday & Company, 1967); Robert Lane Fox, Pagans and Christians, (New York: Alfred A. Knopf, Inc., 1987); Everett Ferguson, Backgrounds Of Early Christianity, (Grand Rapids, Michigan: William B. Eerdmans Publishing Company, 1987); Francis Legge, Forerunners And Rivals Of Christianity, From 330 B.C. TO 330 A.D., 2 Volumes as 1, (New Hyde Park, New York: University Books, 1964); John P. Lundy, Monumental Christianity, Or the Art and Symbolism of the Primitive Church, (New York: J. W. Bouton, 1875 & 1882); Robert M. Grant, Porphyry among the Early Christians, in Romanitas et Christiantas, ed. W. den Boer et al. (Amsterdam, 1973); Henry Bettensen, Documents of the Christian Church, (New York: Oxford University Press, 1963); Pellistrandi, The Early Christian Civilization, p.180-199; Reader's Digest, After Jesus, The Triumph of Christianity, Editor, Gayla Visalli, etc., 1992, p.199-200;

4- 1st-10th centuries, early Christian rituals, symbols & mysteries that centered on Christ's birth, death, descent into the spirit prison, resurrection & ascensions into heaven; plus his post-resurrection visitations to other nations. All these eventually began to turn into legends, traditions, liturgical rites, masses, ceremonies & mystery plays. The different types of hand & wrist grips that centered on Christ's wounds, were passed down in early Christian writings, art works & ritualistic after life realm pilgrimages. In art works & ritual types of Christ, He is a militant Knight-King, who defeats the devil & a personified death in the underworld. Christ lifts, by hand & wrist grips, the spirits out of the spirit prison, to resurrects the dead. Christ, as a militant Knight-King, appears to his Mother Mary, & the resurrected saints appear to many, as Christ guides them, marching over the fallen devil under the doors, or gates of hell, limbo, hades, purgatory. His victory march takes him into all nations of the world. In other art works, Christ appears in different guises, & is greeted by different types of hand & wrist grips that are like those of his descent into hell, limbo, hades, purgatory, the underworld, or anastasis.Harrowing hell & going forth to defeat the devil & his demons throughout the world, Christ grasps the hands or wrists of the races of all people to gather them into his militant Christian order and universal Kingdom. Christ is often depicted in art enthroned as the great Pantocrator, "ruler of all." These militant types, symbols, hand & wrist grips & other Christian militant types of "the militant Christ, became popular in early to later Christian monk orders; in coronation ceremonies of militant Christian Kings; Christian Knight Orders; & Liturgical dramas & Masses of historic Christianity. Christ, St. Michael, the angels of God, & other saints, were & still are all at war with the devil & his demons who are fallen angels. Just as the devil & his fallen angels were & still are at war with Christ & his followers! Each side swearing militant oaths, vows & making covenants to either fight on the side of good; or fight on the side of evil. In historic Christianity, many of these good types eventually became ceremonial types for young men to be knighted as Knights who performed hand clasping oaths of homageto fight & protect pilgrims, virgins, the helpless, & each other on pilgrimages to different pilgrim sites all over Christendom. Plus, to fight for their Captains, Earls, Barons, Lords or Christian kings, when called upon. These hand & wrist grips eventually were fraternalized in later Christian Knight Orders, & eventually in later masonic orders, freemasonry & even the Boy Scouts. Later versions of these oaths were passed down in oaths to Offices in Government; oaths in military & police orders, which originally were done to get those joining, or elected to covenant to protect the nation & defend the constitution. These earlier Christian vows & oaths were also passed down in the judicial system, where in courts those about to give their witness testimonies were required to swear oaths to tell the truth while on the witness stands.David M. Robb, The Art of the Illuminated Manuscript, (Cranbury, Jew Jersey: A.S. Barnes and Company, Inc., 1973), pp. 200--201, fig. 135, London, British Museum, Add. Ms. 17737-8, f. 199. Bible from Floreffe, The Ascension of Our Lord, A.D. 1160; Robert G. Calkins, Monuments of Medieval Art, (New York: E. P. Dutton, 1979), pp. 223-- 25, fig. 186, Story of Enoch and Noah, Moralized bible. France, A.D. 1250, Osterreichische Nationalbibliothek (MS 2554, fol. 3), Vienna; The New Catholic Encyclopedia, Vol. I, (A to Art), 1968, pp. 932-33, fig. 2, The Ascension of Jesus, early 14th century fresco by Giotto in the Scrovegni Chapel at Padua, Italy; Roland H. Bainton, The Horizon History of Christianity, (U.S.A.: The American Heritage Publishing Company, English edition, 1964), p. 214-15). Bianca Kuhnel, From The Earthly To The Heavenly Jerusalem, Representations of the Holy City in Christian Art of the Holy City in Christian Art of the First Millennium, (Herder, Rom-Freiburg-Wien, CR Verlag Herder Freiburg im Breisgau, 1987), fig. 87. Lucaa, Public Library, cod. 1275, fol. 12; Etc.; R .G. Hammerton-Kelly, Society for New Testament Studies, Monograph Series 21: Pre-Existence, Wisdom, and The Son of Man, A Study of the Idea of Pre-existence in the New Testament, (London, England: Cambridge University Press, 1973), pp. 29, 65, 127-30, 148-53, 183-85, 191-96, 250-53, & 265-70. John Pope-Hennessy, (1952), & 1974, Fra Angelico, (Ithaca, New York, Cornell University Press), pl.70. "CHRIST AS PILGRIM RECEIVED BY TWO DOMINICANS. Cloister, San Marco, Florence." Compare: Docteur Paul Thoby, etc., Le Crucifix, des Origines au Concile de Trente, (Bellanger Nantes), plate 27, #63, & plate 26, #59; Walter Oakeshott, Classical Inspiration In Medieval Art, by, (New York, New York: Frederick A. Praeger, 1959), plate 79. Italy, "5th century" A.D., & pl.80, 9th century; John Beckwith, Ivory Carvings in Early Medieval, (London, England: Harvey Miller & Medcalf Ltd., 1972), p.33, pl.33. The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b"; Hanns Swarzenski, Monuments of Romanesque Art, (Chicago: University of Chicago Press, 1967), plate 15, figs.34-35, & plate 66, figure 151, late 10th cent.; W.F. Volbach, Early Christian Art, pl.93, etc.; Jean Porcher, Medieval French Miniatures, 38, etc.; New Catholic Encyclopedia, 1967, Volume 1, figure 10, & pp. 931-36, figs.1-3, The Lost Books of the Bible, in between pp.240-1; Roland H. Bainton, Behold the Christ, p.166, fig.192. The Lost Books of The Bible, and The Forgotten Books of Eden, (U.S.A.: World Bible Publishers, Inc.; Alpha House, Inc., 1926 & 1927), pp. 80--88, see also the art work in between pp. 224 & 225; Nicodemus chapters 13--21; The Ante-Nicene Fathers, vol. 8, pp. 416--58; Olive Beaupré Miller, The Story Of Mankind, A Picturesque Tale of Progress, (Lake Bluff, Illinois: The Book House For Children, Tangley Oaks Educational Center, 1933, 1935, 1949, 1952, 1957, 1963), Explorations Part I, volume 4, p. 86, showing Christ raising up Adam by the hand during the descent into hell. Hood, Fra Angelico at San Marco, pp. 158, & 160, pl.152. Fra Angelico, Christ Being Received as a Pilgrim. Florence, San Marco, cloister; The Bible In Art, Twenty Centuries Of Famous Bible Paintings, (New York: Covici, Friede, Edited with Commentary by Clifton Harby). Hennessy, Fra Angelico, pp. 22, 77, & 205, plate 70. David M. Robb, The Art of the Illuminated Manuscript, (Cranbury, Jew Jersey: A.S. Barnes and Company, Inc., 1973), pp. 200--201, fig. 135, London, British Museum, Add. Ms. 17737-8, f. 199. Bible from Floreffe, The Ascension of Our Lord, A.D. 1160; Robert G. Calkins, Monuments of Medieval Art, (New York: E. P. Dutton, 1979), pp. 223-- 25, fig. 186, Story of Enoch and Noah, Moralized bible. France, A.D. 1250, Osterreichische Nationalbibliothek (MS 2554, fol. 3), Vienna; The New Catholic Encyclopedia, Vol. I, (A to Art), 1968, pp. 932-33, fig. 2, The Ascension of Jesus, early 14th century fresco by Giotto in the Scrovegni Chapel at Padua, Italy; Roland H. Bainton, The Horizon History of Christianity, (U.S.A.: The American Heritage Publishing Company, English edition, 1964), pp. 214--15). Bianca Kuhnel, From The Earthly To The Heavenly Jerusalem, Representations of the Holy City in Christian Art of the Holy City in Christian Art of the First Millennium, (Herder, Rom-Freiburg-Wien, CR Verlag Herder Freiburg im Breisgau, 1987), fig. 87. Lucaa, Public Library, cod. 1275, fol. 12; R .G. Hammerton-Kelly, Society for New Testament Studies, Monograph Series 21: Pre-Existence, Wisdom, and The Son of Man, A Study of the Idea of Pre-existence in the New Testament, (London, England: Cambridge University Press, 1973), p. 29, 65, 127-30, 148-53, 183-85, 191- 96, 250-53, & 265-70. John Pope-Hennessy, (1952), & 1974, Fra Angelico, (Ithaca, New York, Cornell University Press), pl.70. "CHRIST AS PILGRIM RECEIVED BY TWO DOMINICANS. Cloister, San Marco, Florence." Compare: Docteur Paul Thoby, etc., Le Crucifix, des Origines au Concile de Trente, (Bellanger Nantes), plate 27, #63, & plate 26, #59; Walter Oakeshott, Classical Inspiration In Medieval Art, by, (New York, New York: Frederick A. Praeger, 1959), plate 79. Italy, "5th century" A.D., & pl.80, 9th century; John Beckwith, Ivory Carvings in Early Medieval, (London, England: Harvey Miller & Medcalf Ltd., 1972), p.33, pl.33. The Ascension. Aethelwold Benedictional, about 971-984. London, British Museum, Add. Ms. 49598, fol. 64b"; Hanns Swarzenski, Monuments of Romanesque Art, (Chicago: University of Chicago Press, 1967), plate 15, figs.34-35, & plate 66, figure 151, late 10th cent.; W.F. Volbach, Early Christian Art, pl.93, etc.; Jean Porcher, Medieval French Miniatures, 38, etc.; New Catholic Encyclopedia, 1967, Volume 1, figure 10, & pp. 931-36, figs.1-3, The Lost Books of the Bible, in between pp.240-1; Roland H. Bainton, Behold the Christ, p.166, fig.192. The Lost Books of The Bible, and The Forgotten Books of Eden, (U.S.A.: World Bible Publishers, Inc.; Alpha House, Inc., 1926 & 1927), pp. 80--88, see also the art work in between pp. 224 & 225; Nicodemus chapters 13-21; The Ante-Nicene Fathers, vol. 8, pp. 416--58; Olive Beaupré Miller, The Story Of Mankind, A Picturesque Tale of Progress, (Lake Bluff, Illinois: The Book House For Children, Tangley Oaks Educational Center, 1933, 1935, 1949, 1952, 1957, 1963), Explorations Part I, volume 4, p. 86, showing Christ raising up Adam by the hand during the descent into hell. Hood, Fra Angelico at San  Marco, p. 158, & 160, pl.152. Fra Angelico, Christ Being Received as a Pilgrim. Florence, San Marco, cloister; The Bible In Art, Twenty Centuries Of Famous Bible Paintings, (New York: Covici, Friede, Edited with Commentary by Clifton Harby). Hennessy, Fra Angelico, pp. 22, 77, & 205, plate 70. Deutche Spatgotische Malerei, 1430-1500, Alfred Stange, Karl Robert Langewiesche Nachfolger, 1965, see p.62; Andre Maurois, translated from the French by Stephen Hardman, An Illustrated History of Germany, (London, England: The Bodley Head, 1966, CR 1965 Librairie Hachette 1965), p.100-101; The Encyclopedia Of Visual Art, vol. 8, Michael Pacher c. 1435-98, altarpiece of The Fathers of the Church, A.D. 1483, Alte Pinakothek, Munich; Praeger Encyclopedia of Art, Praeger (New York; Washington; & London: 1971), Vol. 4, p. 1502. Lowrie, Art In the early Church, pl. 100; Claude Schaffner, & others, (Collection directors), Gothic Painting I, (Geneva, Switzerland: Editions Rencontre Lausanne, 1965; English Edition, Editorial Service S.A. Geneva, 1968), p. 48. Master of Westphalia, 14th century, Christ in Purgatory, Wallraf-Richartz Museum, Cologne; Volbach, Early Christian Art, fig. 83, Venice, St. Mark's, 5th century (?). Christ's descent into limbo. Colleen McDannell and Bernhard Lang, Heaven: A History, (New Haven and London: Yale University Press, 1988), p. 132, plate 22, Giovanni di Paolo, Paradise. A.D. 1445. Metropolitan Museum of Art New York. See the lower right hand corner. A hermit or monk is grasping the hand of a woman in the company of another woman who stands behind her. His thumb rest on the middle of her left hand palm. The Book of Art, A Pictorial Encyclopedia of Painting, Drawing, and Sculpture, (London: George Rainbird Ltd.; Grolier Inc., 1965), volume 4, German And Spanish Art To 1900, edited by Dr. Horst Vey, and Dr. Xavier de Salas, pp. 20 and 113, St.Dorothy clasping the hand of the Christ child. Munich, Staal. Graphische Samm, A.D. 1410-25. Daniel C. Peterson and Stephen D. Ricks, Offenders For A Word, How Anti-Mormons Play Word Games to Attack the Latter-day Saints, (Salt Lake City, Utah: Aspen Books, 1992), p. 110-16. Valentin Denis, Professeur à Université de Louvain, L' Art D' Occident, Des Catacombes A La Fin Du Xve Siècle, (Editions Meddens, 1965), see: II--Fra Angelico, Giovanni de Fiesole, La Vierge à l' Enfant avec les saints Jean-Baptiste, Dominique, Francois et Paul (Parme, Galerie Nationale). See the monks clasping each others' hand in the lower portions of this work. Pamela B. DeVinne, (Coordinating Editor, with other Editors), Webster's Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications Inc., 1990), p. 929, see: kiss of peace. Christopher Brooke, The Monastic World 1000--1300, (London, England: Paul Elek Ltd., 1974), p. 63, fig. 91. Dom Pieter Batselier, O.S.B., Saint Benedict: Father of Western Civilization, (New York, New York: Publishers of Fine Art Books, 1981, CR by Mercatorfonds Antwerp), p. 48-49. Roger S. Wieck, Time Sanctified, The Book of Hours in Medieval Art and Life, (New York: George Braziller, Inc., in association with The Walters Art Gallery, Baltimore), p. 146, pl. 38. Funeral Mass with Souls Released from Purgatory, (Office of the Dead), France, Anger?, 1460s, by the Coetivy Master (Henri de Vulcop?) Walters 274, fol. 118; Cat. 42). An angel lifts a soul up by the hand to release the soul from purgatory. While this is taking place in the after-life realm, in the physical life-realm, the mass for the dead is being performed by a priest in behalf of this soul, and others about to be released from purgatory in the same way. New International Illustrated Encyclopedia Of Art, Vol. 5, pp. 982-3, The Coronation of the Virgin, (1454), altarpiece; hospice of Villeneuve-les-Avignon, Avignon, France; Hartt, Art, (New York: Harry N. Abrams, 1976), Vol. II, pl. 21. Francis Huxley, The Dragon, Nature of Spirit, Spirit of Nature, (New York: Collier Books, A Division of Macmillan, CR 1979, Thames & Hudson Ltd., London), p. 37, showing a soul being rescued from the monstrous jaws of hell, French enamel plaque, 14th century A.D.; Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. 1, France, 875-1420, by Randall, etc., p. 294, pl. viii, Cat. 88, f. 3, and page 320, fig. 101, Cat. 49, f. 64. Turner, The History of Hell, p.130. Todd M. Compton cites a number of writers to show that the handclasp was part of the descent drama. "The salvific handclasp is nearly the trade-mark of the iconography of Christ's post-crucifixion descent in Hades." (P. Verdier, "Descent of Christ into Hell," New Catholic Encyclopedia, (New York: McGraw-Hill, 1967-79). 4:788-93, esp. 791, figs. 2-6.) Some writers have noted that there are a number of different types of hand grips too, for in some works, Christ grasps the wrist, while in others they are raised up with the "dextrarum iunctio." (Ibid., Verdier, 791, fig. 5, etc.) See: By Study and Also By Faith, (Provo and Salt Lake City Utah: F.A.R.M.S., & Deseret Book Company, 1990), 2 volumes, vol. 1, p. 620-23, chapter 24, by Compton. See also: Lilian M.C. Randall, etc., Medieval and Renaissance Manuscripts in the Walters Art Gallery, Vol. I, France, 875-1420, (London; and Baltimore: The Johns Hopkins University Press, with the W.A.G., 1989), pp.309-10, fig., 65, Cat. 32, f.25; fig. 59, Cat. 29, f. 33; Rene Huyghe, (General Editor), Art and Mankind, Larousse Encyclopedia of Bysantine and Medieval Art, (New York: Prometheus Press, 1958), p. 149, fig. 296. J. E. Gillet, Tres pasos de la [Passion] y una Egloga de la Resurreccion, (The Modern Language Association of America, 1932), pp. 949 ff. See also Miss King, article in the Art Bulletin, XVI (1934), 298; Post, A History Of Spanish Painting, Vol. VI, Part II, p.394, fig. 164, & pp.392, 412, 414-15, fig. 174, & pp. 448-9, fig. 190; Early Christian Art, fig. 83; Lowrie, Art in the Early Church, pl.100; & Gothic Painting I, p. 48; Post, A History Of Spanish Painting, Vol. XI, pp.172-3, fig. 64; Vol. X, pp.122-3, fig. 40. Hackwood, Christ Lore, p. 171. Hart, Art, Vol. 1, p. 327, fig. 410, Benedetto Antelami (c. 1150- 1230 A.D.), Descent from the Cross, Relief, 1178, Cathedral of Parma, Italy; Franz Unterkircher, A Treasury of Illuminated Manuscripts, pl. II, pp. 54-5, & 58, lower portion, Antiphonary of St. Peter's Salzburg, c. 1160, p. 630; W.G. Thomson, A History of Tapestry (From the Earliest Times until the Present Day), 3rd Ed., with revisions edited by F.P. & E.S. Thomson, (EP Pub. Lim. First edition 1906, this one, 1973), see p.  237. This version of the descent from the cross is after Salviati. Florence; Great Centers of Art, Prague, Allantleld and Schram Montclair, (Leipzig, London: George Prior, 1970), p. 246, fig. 173, the risen Lord's embrace with Mary, from the Passional of Abbess Kunhuta. Prague. 1314-1321. See also p. 81, from a collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George's in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V; See also: Brian De Breffny and George Mott, The Churches and Abbeys of Ireland, (New York: W. W. Norton, & Co., CR 1976 Thames and Hudson LTD., London), p. 87, tomb-niche at Strade, Co. Mayo. About the 13th-14th centuries A.D. In the north wall of the Dominican friary a tomb has an engraving of four people on it. One is of Christ with both hands raised up as he displays his wounds. For additional depictions of the risen Lord displaying his wounds, while making different types of gestures, etc., see: Martin Davies, The Early Italian Schools, Before 1400, (National Gallery Catalogues), revised by Dillian Gordan, (London: CR by the National Gallery 1988), see pl. 52, Master of the Blessed Clare, Vision of the Blessed Clare of Rimini (No. 6503); Albert C. Barnes & Violette De Mazia, The French Primitives And Their Forms (From their Origin to the End of the 15th Century), (Merion, PA., USA: Barnes Foundation Press, 1931), p. 271; Gothic and Renaissance Art in Nuremberg 1300-1550 by the Metropolitan Museum of Art, (New York & Germanisches Nationalmuseum, Nuremberg, CR 1986, Philippe de Montebello, Director), p. 151, fig. 28, Master of the Bamberg Altarpiece, showing Christ as the man of sorrows, has his left hand raised, while his right arm is down and is extended out, he is being embraced by the Virgin Mary. See also: John Pope-Hennessy, Italian Renaissance Sculpture, (London: Phaidon Press, 1958), fig. 81, Verrocchio: Christ displays his wounds, see also detail in fig. 57, San Michele, Florence; Otto Pacht, Book Illumination In The Middle Ages, pp. 34-35, figs. 32-33; Roger Hinks, Carolingian Art (A study of early Medieval painting and sculpture in Western Europe), (Ann Arbor Paperbacks 1962, The University of Michigan Press), p. 167, fig. a & b. XVI; Peter Brown, Society And The Holy In Late Antiquity, (Berkeley and Los Angeles: University of California Press, 1982, p. 258, & note 30, 10th century depiction of gestures made during the mass. See also: G. Millet, Les Iconoclastes et la Croix. A propos d'unc inscription de Cappadoce, (Bulletin de correspondance hellenique XXXIV (1910): 96-109; The Lost Books of the Bible and the Forgotten Books of Eden, p. 86-88. In the Discourses of the Apostles, Jesus went down into the underworld to speak with Abraham, Isaac, and Jacob and the other old times fathers and declared to them how that they might be raised up by his right hand. He said: "with my right hand I gave them the baptism of life and release and forgiveness of all evil, even as I do to you here and to all who believe on me from this time on." (Dr. Huge Nibley, Mormonism and Early Christianity, note 119; Schmidt, Gesprache Jesu, 315; cf. 317-18; John 3:22-26; 4:1). Miklós Boskovits, The Thyseen--Bornemisza Collection, Early Italian painting 1290--1470, (London: Sotheby's Publications, 1990), pp. 34--35, Mary Enthroned, p. 36-37, 56-57, Christ child on St. Christopher. See also pp. 96-97, Mary crowned. Pages 114-19, and 138-39, fig. 22, Christ's hands are being clasped and examined up close, if not undergoing the kiss of peace, as his body is being taken down from the cross. See also pp. 140--41, Christ's hands are clasped during the descent from cross. And pp. 158-- 59, the Coronation of Mary. Lilian M. C. Randall, Medieval and Renaissance Manuscripts in the Walters Art Gallery, (Baltimore and London: The John Hopkins University Press in Association with the Walters Art Gallery, 1989), volume I, France, 875-1420. Assisted by Judith Oliver, Christopher Clarkson, Jeanne Krochalis, and Jennifer Morrish, p. 292, Pl. Vid, Cat. 78, f. 101V. Mary clasps the hand of Christ as his body is taken down from the cross. "Christ bent over backwards, supported by man on ladder, Virgin kissing Christ's right hand." (See p. 210-211). Wesbster's Illustrated Encyclopedic Dictionary, (Montreal, Canada: Tormont Publications, 1990), p. 929, see kiss of peace. Encyclopedia of World Art, (McGraw-Hill, 1959), Vol. I, pl. 292. Hartt, 1979, Art, pp. 325-27. Lilian M. C. Randall, Medieval and Renaissance Manucripts in the Walters Art Gallery, (Baltimore and London: The Johns Hopkins University Press in Association with the Walters Art Gallery, 1989), vol. I, France, 875--1420, p.292, Pl. vid, Cat. 78, f. 101v. Showing Mary doing the hand clasp, or what looks like the kiss of peace on the nail mark wound of Christ hand, as they take his body down from the cross. Werner R. Deusch, Deutsche Malerei, Des Dreizehnten Und Vierzehnten, Jahrhunderts, Die Frühzeit der Tafelmalerei, (Berlin, Germany: Genius Verlag, 1940), figure 76, Meister Bertram Von Minden, Kreuzabnahme vom Passionsalter. Hannover, Landesmuseum. In this version of the descent from the cross, Mary clasps the right hand of Christ, and examines the nail mark wound in that hand, and give it the kiss of peace. Her right hand is on his fingers, while her left is grasping his wrist. Bernard S. Myers, Editor, McGraww--Hill, Dictionary Of Art, Volume 2, Cezanne-- Greco-- Roman Style, (New York; Toronto; London; Sydney; Johannesburg: McGraw--Hill Book Company, 1969), p. 511, see Giotto Di Bondone. See also: Luisa Marcucci and Emma Micheletti, A History of European Painting, Medieval Painting, (New York: The Viking Press, A Studio Book, 1960; original titled: La Pittura In Europa, CR Fabbristampa, Milan), p. 141. In another work, A.D. 1312-1321, Christ, with wounds in his hands  and feet, embraces Mary. See: Prague, Allantleld and Schram Montclair, Great Centers of Art,  (Leipzig, London: George Prior, CR 1979, Edition), p. 246, fig. 173, "Christ's Mystic Embrace with Mary. From Passional of Abbess Kunhuta. Prague. 1314-1321." Collection of mystic tracts by Dominican Friar Kolda of Koldice, written for Kunhuta, abbess at Benedictine Convent at St. George's in Prague Castle. State Library of Czech Socialist Republic XIV A 17, fol. 16V. Werner R. Deusch, Deutsche Malerei, Des Funfzehnten Jahrhunderts, Die Malerei Der Spatgotik, (Berlin, Germany: Kurt Wolff Verlag, 1936), pl. 81, Johann Koerbecke, Himmelfahrt Mariae. 1457 Lugano, Sammlung Baron Thyssen-Bornemisza. Dr. Huge Nibley, Mormonism and Early Christianity, (Salt Lake City, & Provo, Utah: Foundation for Ancient Research and Mormon Studies, and Deseret Book Company, 1987), see chapter 3, Early Christian Prayer Circles. Mary is often part of this ritual, and plays an important part in it. Rev. Alexander Hislop, The Two Babylons, or The Papal Worship Proved To Be The Worship of Nimrod And His Wife, (Neptune, New Jersey: Loizeaux Brothers, 2nd English edition, 1959, first edition, 1916), pp. 74, 83, 266--67; Ralph Woodrow, Babylon Mystery Religion, Ancient And Modern, (Riverside, California: Ralph Woodrow Evangelistic Associations, Inc., 1966, 9th printing April 1975), p. 21--29; Maria-Gabriele Wosien, 1974, Sacred Dance, Encounter with the Gods, (New York, New York: Thames and Hudson, 1986), p. 26-29; Juliana and Dumitru Dancu, (Translated into English by Andreea Gheorghitoiu), Romanian Folk Painting on Glass, (Bucharest: Meridiane Publishing House, 1979), 123, Dormition of the Virgin, Laz Pavel Zamfir 1897, Jianu Collection, Museum of Oltenia, Craiova. Shows different saints gathered around Mary's body at the moment of her death, is Mary's soul being welcomed into heaven by Christ. Mary is grasping the middle of Christ's hand with her hands. According to other art works, Christ then will conduct her through the rest of the heavenly mysteries in which she will be crowned, enthroned, glorified, and deified. Bernard S. Myers, Editor, McGraw-Hill Dictionary of Art, (New York; Toronto; London; Sydney; Johannaesburg: McGraw--Hill Book Company, 1969), p. 269. Nibley, Christ Among The Ruins, (Ensign, July 1983, vol. 13, #7, p. 16-19). Propyläen Kunstgeschichte, In Achtzehn Bänden, Band 3, (Berlin: Propyläen Verlag Berlin), Byzanz Und Der Christliche Osten, Von Wolfgang Fritz Volbach Und Jacqueline Lafontaine-Dosogne, (Berlin: Propyläen Verlag Berlin, MCMLXVIII, 1968), see plate 15. Anastasis, Mosaik, Kloster Lukas, Phokis, Katholikon, 1. Drittldes11. Jhs. David Talbot Rice, The Art of Byzantium, (New York: Harry N. Abrams, 1959), p. 306, plate 73; Richard I. Abrams, and Warner A. Hutchinson, An Illustrated Life Of Christ, From The National Gallery of Art Collection, (Nashville: Abingdon, 1982), p. 16--17; Kurt Weitzmann, Editor, Age of Spirituality, Late Antique and Early Christian Art, Third to Seventh Century, New York Metropolitan Museum of Art, Exhibited November 19, 1977- February 12, 1978, see pp. 283, fig. 261; p. 285, fig. 263; p. 413; Guido Gregorietti, translated from Italian into English by Helen Lawrence, Jewelry Through The Ages, (New York: American Heritage, CR Hamlyn Publishers Group Limited, 1969), p. 166; H. Clay Trumbull, D.D., The Blood Covenant, A Primitive Rite and its Bearings on Scriptures, (New York: Charles Scribner's Sons, 1885), p. 65-75; Anne Ward, John Cherry, Charlotte Gere, Barbara Cartlidge, (U.S.A.: Rizzoli International Publishing Inc., English edition, 1981), p. 54, fig. 7; p. 60, plate 114; pl. 137, p. 68, 101, figure or plate 211, p. 59, 107, 114, pl. 245; Charles Oman, 1973, British Rings, (Totowa, New
Jersey: Rowman and Littlefield, 1974), see 54, a-e; Kaiser Heinrichs Romfahrt, Die Bilderchronik von Kaiser Heinrich VII. und Kurfürst Balduin von Luxemburg 1308--1313, (Germany: Deutscher Taschenbuch Verlag GmbH & Co., KG, München; Harald Bolt Verlag, Boppard am Rhein 1965; Umschlaggestaltung: Celestino Piatti; Gesamtherstellung: C. H. Beck'sche Buchdruckerei, Nördlingen), p. 52--53, & 60--61; New Catholic Encyclopedia, XXI: 809; Morgan, Early Gothic Manuscripts II, 1250--1285, fig. 107; Encyclopedia of World Art, 5, pl. 226; Margaret M. Manion and Vera F. Vines, Medieval and Renaissance Illuminated Manuscripts, In Australian Collections, (Melbourne; London; New York: Thames & Hudson, 1984), pp. 144 & 173, pl. 36; Jaroslav Folda, Crusader Manuscript Illumination at Saint--Jean d'Acre, 1275--1291, (New Jersey: Princeton University Press, 1976), figs. 137, & 252; Françoise Robin (Docteur ès lettres), (Picard Editeur, 1985), fig. 124; Ferdinand Seibt, Erich Bachmann, Hilde Bachmann, Gerhard Schmidt, Götz Fehr, Christian Salm, Edited by Erich Bachmann, Gothic Art in Bohemia, (Phaidon Press Lim., 1977, originally published as Gotik in Böhmen, (Phaidon Press Lim., 1969), fig. 80; Georges Dogaer, Flemish Miniature Painting in the 15th and 16th Centuries, (B.M. Israël B. V. Amsterdam, 1987. Translated by Anne E. C. Simoni and others), p. 78, fig. 39; Gabriel Bise, translated by G. Ivins and D. MacRae, The Illuminated Naples Bible, Old Testament, 14th Century Manuscript, (Crescent Books), p. 60, fig. VIII; The Nicene and Post Nicene Fathers, 6:67, 233, 347, & 507,(Grand Rapids  Michigan: WM. B. Eerdmans, reprinted Feb. 1979), see St. Jerome, Finger Language; Jerome Letter  XLVIII: To Pammachius; Letter CXXIII: To Ageruchia; Jerome Against Jovinianus Book I. See also: Robert Branner, Manucript Painting In Paris During the Reign Of Saint Louis, A Study of Styles, (Berkeley and Los Angeles California; London England: University of California Press, CR Shirley Prager Branner, 1977), fig. 192; Thomson, A History of Tapestry, p. 210; The Other Bible, The Gospel of Philip, pp. 92-95. These sources seem to point out that there were many cases in which  the bride and grooms hands were pulled together by the religious leader, as he grasped their wrist to have them join hands in matrimony. The Gospel of Philip, likens the mystery of marriage as a type of Christ's redemptive works to drawing together both the living and the dead unto Christ. Early Italian Art, (Boston: University Prints), Series B, see B 357, The Incredulity of Thomas, Academy, Venice, Cima da Conegliano. A.D. 1459-- 1517, Venetian School. Christ clasps Thomas' wrist as he feels side wound with his finger. Another saint is present witnessing this event. On the glove of his left hand is a symbol in the middle of it. Hackwood, Christ Lore, p. 172; Age of Chivalry, Art in  Plantagenet England 1200--1400, edited by Jonathan Alexander and Paul Binski, (Weidenfeld and Nicolson, London: Royal Academy of Arts, London, 1987), page 306, fig. 255, Christ guides souls out of the jaws of hell over the broken doors by grasping the wrist of the first to be rescued. The ascension into heaven is also seen here too, in this case the artists decided to show the moment in the motion at the point in which the legs of Christ have not yet entered into heaven with the rest of the upper half of Christ. Alfred Stange, German Painting, XIV--XVI Centuries, (New York; Paris and London: The Hyperion Press), p. 92, Master Of the St. Bartholomew's Altar, St. Thomas Altar. Central Panel. 1501, Cologne, Wallraf-Richartz-Museum. Hallenfahrt Christis, in Richard Paul Wulker, Bibliothek der Angelsachsischen Poesie, (Leipzig: Wigands, 1897), three volumes. Himmel Hölle Fegefeuer, Das Jenseits im Mittelalter, 1994, Schweizerisches Landesmuseum, Zurich, Wilhelm Fink Verlag, Munchen.

5- In historic Christianity, the traditional grave for Adam, the remains of his scull & bones were believed to have been below the cross; or the place of the skull. Christ's blood from the cross flowed down & baptized his bones & resurrects Adam & those held in the underworld, by hand & wrist grasping. Scull & Bones became a popular symbol for death & resurrection, as they are often depicted in early to later Christian art works, under the cross; on grave markers; & in Christian tombs, along with hand clasping on grave tomb stones too. In later centuries, these symbols were passed down in fragmented resurrection types & fraternalized types of freemasonry & Scull & Bones' masonic influenced fraternity at Yale University, New Haven, Connecticut, USA. Scull & Bones, is a secret society, or secret combination, that's also called "The Order." An "Order" that seeks to place their members in key positions of News, Judicial positions, high political positions & growing world wide corporations; education & other places. A number of USA's Presidents & others in key positions, have come out of Scull & Bones. (Antony C. Sutton, America's Secret Establishment: An Introduction to the Order of Skull & Bones (1983, 1986, 2002) (Online version). http://www.youtube.com/watch?v=lw8tCE8fa1s&feature=player_embedded

http://www.youtube.com/watch?v=54xeRevLeCQ&feature=player_embedded#at=276

http://www.youtube.com/user/JustinMartyrJr#p/c/DCB046FE454A7362/8/RRTG-RtHcZs

http://www.youtube.com/user/JustinMartyrJr#p/c/DCB046FE454A7362/9/6Avv70W650Q

http://www.youtube.com/user/JustinMartyrJr#p/c/DCB046FE454A7362/10/b0ylJJA7UkM

6- Newell G. Bringhurst and Craig L. Foster, The Mormon Quest for the Presidency,(Independence, Missouri: John Whitmer Books, 2008), 239-61. In having served a mission in France, Mitt Romney would have had to pass through an Mormon temple endowment.

7- Newell G. Bringhurst and Craig L. Foster, The Mormon Quest for the Presidency,(Independence, Missouri: John Whitmer Books, 2008), 235-38.

8- http://www.youtube.com/user/RESTOREDAPOLOGETICS#g/c/679293A6FD84EFF0

9-I have heard many modern anti-Mormon = [AM] Christians call Mormonism "a cult." Just like how early anti-Christians called early Christians as being "a cult." Bill Forrest & Van Hale, wrote about the charges made in the Godmakers that Mormonism is a one of the most "dangerous" & "deceptive cults." Bill & Van have also pointed out that one of the charges made against the early Christian by early anti-Christians, was that the early Christians were considered by many "Outsiders" to be "cults" & "secret societies".

Ed Decker's The Godmakers, see also: Mormonism: Christian or cult?, tract by Decker's Saints Alive. From listening to radio stations and from talking with critics & reading other anti-Mormon tracts, books, etc., this is a continual vilification tactic used to make people think in a negative way about the Mormons. See also: Reginald H. Fuller, The Foundations of New Testament Christology, (New York: Charles Scribners's Sons), p.90; G.R.S. Mead, Did Jesus Live 100 B.C.?, (New York: Un. Books, N.H. P.), p.241; Stephen Benko, Pagan Rome and the Early Christians, (Indiana, Bloomington: Indiana University Press, 1984); Frend, Martyrdom & Persecution in the Early Church, pp.124-5; Hoffman, Celsus On The True Doctrine, p.53 & 66. Celsus calls the Christians a secret society, & the "cult" of Christ. Van Hale & Bill Forrest, Scrapbook of Mormon Polemics, (Sandy, Utah: Mormon Miscellaneous, 1985), vol.1, #1 Oct. 1985, p.11, #3. Part II: The New Myth Makers, A Reply to the Film "The Godmakers," (Tract), p.21. Van Hale, Note Cards, (Sandy, Utah: Mormon Miscellaneous, 1985), set #2, card #280, July 1985. Van Hale makes reference to Pliny, Epist.10:96, as cited by Henry Bettensen, Documents of the Christian Church, (New York: Oxford University Press, 1963), p.3-4. See also: James L. Barker, 1960, Apostasy From the Divine Church, p.123-26; Lyon, Apostasy to Restoration, p. 60-61.

10- Bill & Van deal with these anti-Mormon charges, that the Mormons are some sort of revolutionaries out to over throw the U.S. Government. The anti-Mormons had resurrected earlier claims from an earlier anti-Mormon campaign that was made in 1889. They make reference to [AM] publications, & mention an earlier response to the earlier charges made in 1889. I have heard different talk show hosts on the radio, distort the different Temple Vows, & misinterpret them to be part of some revolutionary plan. Such distortion & misrepresentations of the Mormon Temple rituals, reminds me of how the early anti-Christians distorted the early Christian oaths & vows, as being revolutionary. H. Spencer Lewis, 1937 & 1965, The Secret Doctrine of Jesus, pp. 23-146; Fredk. WM. Hackwood, Christ Lore, (Deroit: Gale Research Company, Book Tower, reprinted 1969, from the 1902 edition), p.5; Pellistrandi, The Early Christian Civilization, pp.180-199; Frend, Martyrdom & Persecution in the Early Church, pp.124-9 & foot notes on p.453. Hale & Forrest, Scrapbook of Mormon Polemics, vol.1, #2, Feb.1986, pp. 23-25. Walter Martin, Maze of Mormonism, 1978, p. 237-44; Decker, The Godmakers, pp. 231-43; The Tanners' "Will Benson Be King" (Salt Lake City, Utah: Utah Lighthouse Ministry, 1980), Salt Lake City Messenger, April 1980, p.1-4. Bill & Van give us a reprint, or copy on p.25, of the Deseret Weekly, #24, Vol.39, dated Dec.7 1889, SLC. UT. of a talk given by Pres. Woodruff entitled: President Woodruff Speaks. Hoffmann, Celsus On The True Doctrine, p.53; Frend, Martyrdom & Persecution in the Early Church, p. 9 & 129; Lundy, Monumental Christianity, pp. 26-27.

11- Alfred Firmin Loisy, The Birth of the Christian Religion and The Origins of the New Testament, p.191-93; Frend, Martyrdom & Persecution in the Early Church, p.9, 124-25; Bettenson, p.3-4, as cited by Hale, Note Cards, set #2, card 280.

12- I have also heard other anti-Mormons bring up this charge. I would ask them what: `What does the God of the Bible plan to do before His second coming?' Besides this sort of `1st coming' to the different parts of the earth was predicted by the prophets. In that they saw great changes in the elements at the time of Christ death on the cross, great storms, earth quakes, etc. & darkness covered the earth even in other nations of the earth. Then Christ appeared in other parts of the earth, healing the sick, wounded, & teaching the Gospel. Hoffmann, Celsus On the True Doctrine, p.77-8, 82, 86 & 106-7. Compare: [AM] Joseph Smith & the Gold Plates (A Close Look at the Book of Mormon) by Gordon H. Fraser 1978, Pub. Industrial Litho, Eugene Oregon p.77-81, last 2 par. on p.81. Christ first coming to the remnant of Joseph & other scatter peoples of the world. Amos 5:15-20. His 2nd Coming: Nahum 1:5; Joel 2:28-32; (Believed by some early Christians to be fulfilled in Acts 2:17-21). See Joel chapt.3; 2 Pet.3:10-12. The Book of Mormon, 3 Nephi 8:5-25, chapters 9-26. Christ's visit to the ancient americas. Also: The Gospel of the Great Spirit, Joshua Moses Bennett, p.315-384; The Ante-Nicene Fathers, 2, p.490-1.

13- During the times of Mark Hofmann's scam & document forgeries; in which he forged documents
to support his anti-Mormon-Atheistic beliefs concerning the origins of Mormonism. He, thus came up
with a forgery that would go along with early to later anti-Mormon charges. During this time, a number of [AM] came up with their own biased interpretations, charges, & claims concerning what they thought was the case. The rumors spread, & talk radio became one of the places in which such rumors & charges were proclaimed. Before the time that Mark Hofmann murdered 2 people with pipe-bombs. And before his scam & forgeries were discovered. The different anti-Mormon groups were passing out tracts, making books, talking on the radio, holding booths at different County & City Fairs, printing up News Letters, etc., etc., all of which declared the "down fall" of Mormonism, because of what these different documents were saying, or gave "evidences" to. In the early Christian Churches similar situations also played a part in challenging the faith of the different Christians.

Mormonism, Magic & Masonry, by Jerald & Sandra Tanner, 1983, Utah Lighthouse Min., S.L.C., Ut. Also: The SLC, Messenger, by the Tanners, Issue #49, Dec.1982. And: Questions For Your Temple Tour, by Ed Decker, Saints Alive, (tract). Hofmann's Confession, Office of SLC., County Attorney, David E. Yocom, Mark Hofmann Interviews conducted at Utah State Prison between Feb. 11 & May 27, 1987. Vol.1-3, see Vol.1, p.SS-13). Some of the [AM] callers & some host on KTKK 630 AM, & KBBX, & later KZZI 1510 AM Radio stations, 1987-88. Some [AM] tracts that used the documents for proof references were: Why All The Fuss Over The `Salamander' Letter? by Wally Tope, La Canada Calif. (A.M. Tract), etc. See also: Watchman Expositor Vol.2, #7, 1985, p.4-5, of the article: The Salamander Letter And Its Significance by Rick Branch. (Here this A.M. claimed that the document was an important document that showed that Mormons were linked into the occult. Other tracts are: Through the Maze, 1985 #12 entitled: Salamandergate: What's Behind The Utah Bombings? 1985, James R. Spencer, p.1-4. In Defense of Faith, by Paul Hedengren, 1985. [PMD] FARMS. 1985, Why Might A Person In 1830 Connect An Angel With A Salamander? STF-85b, FARMS, Staff. Provo Ut. The Oxford Eng. Dict. 1933, Vol.9, p.47. Some critics had thought that the "Joseph Smith the 3 document" was "evidence" against the Church's line of authority in the succession of the line of Prophets going back to Joseph Smith Jr. (See also: The [PMD] tract entitled: Succession In The Presidency of the Church of Jesus Christ of Latter-day Saints, by Joseph Fielding Smith, 1956? by Deseret News Press, & 1957?, 1959?, Pub. by the Church, 1964?, 1975, 1976, 1980 reprints). Ensign, May 1981. p.20-22, (a talk given in the April 1981 Gen. Conference by Elder Gordon B. Hinckley, entitled): The Joseph Smith III document & the Keys of the Kingdom.) As it turned out, years later, that document, (as well as others), were anti-Mormon-Atheist's forgery, a creation of Mark Hofmann. (Hofmann's Confession, Office of SLC County Attorney David E. Yocum, Mark Hoffmann Interviews conducted at Utah State Prison between Feb.11 & May 27 1987, See Vol.1 p.SS-12 & 13). Critics Charged: They practice magical spells, borrowed from other occult groups. The Ensign, May, 1982. p.62-4, "Valiant in the Testimony of Jesus" by Pres. Ezra Taft Benson of the 12. He quoted in conference a prediction made by Harold B. Lee. Benson's talk was given during the Sunday Afternoon Session on Temple Square, during the world wide Church General Conference, on April 4, 1982. Compare: The Deseret News, Aug.8, 1987 LDS CHURCH NEWS SECTION article entitled: Hofmann Confessions tell of Hunger for Money, Fame, p.4 & 13. See also: [AM] The SLC Messenger Issue #57, June 1985, U.L.M., SLC., Ut. p.13-16. Jerald & Sandra Tanner. The Ensign, Sept. 1985, see p.3-6: The First Pres. Message: "Keep the Faith", by Pres. Gordan B. Hinckley, 2nd Coun. in the 1st Pres. I went to, and was at the fireside meeting in which Hinckley spoke. It was during a Young Adult Fireside meeting, that was also broadcasted from Temple Square, June 23, 1985. See also: The Church News Week Beginning April 28, 1985. p.6, see Presidency comments on letter's authenticity. Other leaders made comments & hinted to this polemical situation of the time also. See also: The Ensign, Nov.1983, p.29-31. by Mark E. Petersen, his last General Conference talk before he passed away. Given in SLC Ut., on Temple Square, in the World Wide Church General Conference. Talk entitled: The Angel Moroni Came! On the radio, many of these polemical situations were going on over the different talk radio stations, such as KBBX, KTKK, KZZI, 1987-8. The Ante-Nicene Fathers, 4 p.412-3 (OAC) bk.1 chap.38; & p.415-6 bk. 1 chap. xlv-xlvi & p.421-2, lvii & p.427 lxviii, p.428, lxxi, p.437. Bk.2 xiv p.450-2 xlix-liii & p.466-7. And p.590-1, Bk 6:38-41 etc. (PR&TEC) by Stephen Benko, op. cit., p.103-162. COTTD), Hoffmann, op. cit., p.43-4, 53-4, 56-7, 59-60, 66, 89-90, 95-99. (PC&EC) Garretson, op. cit., p.47, 49, 74-5. And: (TCATRST) Wilken, op. cit., 98, 100-1, 109. (P&C) by Robin Lane Fox 1987 Alfred A. Knopf Inc. NY p.96 & 117 etc.

14-From personal experiences, & radio shows: Some callers, who have come across disinformation and yellow journalism, present their misinformed, biased conspiracy theories about different religious groups, or organizations, because their sources were derived from disinformation outlets. (Radio shows: KZZI 1510 AM Radio, West Jordan, Utah, 1987-1988, KTKK K-Talk, 630 AM Radio, 1989-1999.

15- John Robison, A.M., Proofs Of A Conspiracy, 1798, Against All The Religions And Governments Of Europe, Carried On In The Secret Meetings Of Free Masons, Illuminati, (New York: George Forman, 1798, republished: Boston; Los Angeles: Western Islands, The Americanist Classics, 1967); Gary Allen, None Dare Call It Conspiracy, (Rossmoor, California: Concord Press, 1971 & 1972), pp. 25--26, see note *. See also: Gary H. Kah, En Route to Global Occupation, A High Ranking Government Liaison Exposes the Secret Agenda for World Unification, (Lafayette, Louisiana: Huntington House Publishers, 1991), pp. 33--34, 106--09. Taped Radio Show, Nevada, Radio Free World, Anthony J. Hilder, host, guest Terry Cook, 666 The Mark of the Beast. The Trinity: Nonsense or Good Sense? p.1, title page; Jerald and Sandra Tanner, Mormonism, Magic & Masonry, 1983 ed. p.43, & The Salt Lake City Messenger, Issue #49 Dec. 1982, Mormonism & Magic p.5. 1000 Evidences For the Church of Jesus Christ of Latter-Day Saints, Volume 1, The Everlasting Gospel, The First 500 Evidences, by Allen H. Richardson, M. Ed., David E. Richardson, Ph. D., and Anthony E. Bentley, M. Sc., (Salt Lake City, Utah: Hawkes, 1994), p.197; James Strong's, Exhaustive Concordance of the Bible, A Concise Dictionary of the Words in the Hebrew Bible, [Abingdom press, 1890], entry nos. 258 & 259, p.10, no. 259, p.10; Dictionary of Christian Lore & Legend, by JCJ Metford, 1983, p.247; Christ Lore, Fredk. WM. Hackwood, 1902, reprinted; The Horizon History of Christianity, by Roland H. Bainton, English Edition, 1964, Published by American Heritage Pub., Co., p.214-15; Art of the Early Renaissance, by Michael Batterberry, 1968, etc, by Fratelli Fabbri, Ed. Milan Italy, pp.78-81, & 184, fig.79, Fra Angelico, 1420s, Museum of San Marco, Florence; Art, by Frederick Hartt, Vol. II, Pub. by Harry N. Abrams, N.Y., 1976, pl.21, Renaissance. Enguerrand Quarton. Coronation of the Virgin. 1453-54. Musee de l'Hospice, Villeneuve-les-Avigon, France; Heaven: A History, by Colleen McDannell & Bernhard Lang, 1988, Yale Un. Press, New Haven & London, p.104, pl.8, p.105, pl.9, p.113, pl.10, p.114, pl.11, 115, pl.12, pp.116-44, pl. 13-26, Page 119 makes reference to "the throne of Mary, and the "wondrous light of the three faces," the Trinity; The Christian World, by Geoffrey Barraclough, 1981, Thames & Hudson, Lon., p.10, depicting a Tyrolean folk painting showing the Trinity as 3 identical faces, on one head. Frederick Buechner, The Faces of Jesus, text by, photo Lee Boltin, p.216, 3-faced, one head depiction. Christian Symbols Ancient & Modern, by Heather Child & Dorothy Colles, 1971, p.44-5; The Rothschild Canticles, by Jeffrey F. Hamburger, 1990, Yale Un. Press, New Haven & Lon., fig. 197, 199-202; Digging Up the Bible, by Moshe Pearlman, 1980, Published, William Morrow & Co., New York, New York, p.14, triangle symbol, in a French medieval Bible illustration. In Scotland, a late 7th century cross also has on it a triangle, see: The Book of Art, Vol.1, p.89, by George Rainbird ltd., Lon. 1965, Grolier Inc. fig.D.; Art of the High Renaissance, adapted by Ariane Ruskin, pl.2-3, the all-seeing eye in a triangle. Our Christian Symbols, by Friedrich Rest, p.3; Church Symbolism, p.45, pl.IV, fig.19, p.51, pl.V, fig.4; Symbols in the Church, by Carl Van Treeck & Aloysius Croft, M.A., 1936, pp.14-16, pl.II, fig.4; An Outline of Christianity, The Story of Our Civilization, Vol.1, p.342, by Bethlehem Pub. Inc.; Back To The Sources, Ed. by Barry W. Holtz, 1984, Summit Bks. N.Y., pp.36-7 & 54-5; The Two Babylons, by Rev. Alexander Hislop, 1916, etc., & 1959, edition, pp.4-19, 58-90; Great Artists Of The Western World, Index, Pub. by Marshall Cavendish, Lon., N.Y., & Sydney, 1987, Editors Clive Gregory, LLB., etc., p.39, depicting a 3-faced "Godhead," in the ceiling of the Chapel of Eleonora of Toledo 1540-41 A.D., Palazzo Vecchio, Florence; Peruvian Colonial Art (The Cuzco School of Painting), by Felipe Cossio Del Pomar, translated from spanish by Genaro Arbaiza, 1964, Distrib., by Wittenborn & Co., N.Y., N.Y., p.130. A 3-faced depiction of the "Godhead" is seen, from Dr. Antenor Fernadez Soler's Collection. Mythologies, by Yves Bonnefoy, (A Restructured Translation of Dictionnaire des mythologies et des religions des societes traditionnelles et du monde antique). Prepared under the direction of Wendy Doniger. Translated by Gerald Honigsblum, etc., Pub. The Un. of Chicago Press, Chicago & Lon., 1991, Vol.1, p.252. A 3 faced 1 body depiction is seen. "Unidentified god with three faces and with horns or winglets. Applique from a vase from northern Gaul. Paris, Bibliotheque nationale, Cabinet des Medailles." The History Of The Devil And The Idea Of Evil, (From the earliest times to the present), by Dr. Paul Carus, Pub. by Open Court Pub. Co., La Salle, Ill., p.75-6, 145-50, 162, 164, 190, 445, & 472. The Rothschild Canticles, 13th c., figs.197-202. Behold the Christ, Roland H. Bainton, 1974, p.202-5, figs. 231-234, etc., showing different depictions that come about. Such as 3 faces on one head. 3 heads on one body, & others which show the God head as 3 identical looking men. And others as 3 men at different ages. See also p.111 & 193, figs. 222-223. The Trinitarian Controversy by William G. Rusch, Fortress, Phil., 1980, Introduction, pp.2-3, 5-6, 14, 17-22, & 151. ART WORKS: The art works for the following subject on the Godhead are based on a number of different depictions. See: The Christian World, by Geoffrey Barraclough, 1981 Pub. Thames & Hudson, Lon. p.10; Behold The Christ, by Roland H. Bainton, 1974, p.203, fig.s 231-233; Christian Legends (Library of the World's Myths & Legends), by George Every, 1970, ed. 1987, pp.18 & 20; The Faces of Jesus, Text by Frederick Buechner, p.216; The Illuminated Naples Bible (Old Testament) 14th Century A.D. Manuscript; Text by Gabriel Bise, Trans. by G. Ivins & D. MacRae. Pub. by Cresent Bk.s, Distrib. by Crown Pub. Inc. Also Dept. of Manus.

Vilification of another Christian symbol, the fish! Beware of Born Again Christians' magical fish symbols, that thy put on their car bumpers, etc. The early Christian father, Clement of Alexandria, [153-193-217 A.D.], wrote that the Egyptians used the symbol of a fish, "as a fish of hate"!

The World of the Bible, by Educational Heritage Inc., Yonk. NY, p.273. The fish is also used by occult groups, as well as ancient to modern Christians. Consequently, are Christians part of the occult? Of course not! (see ibid., p.153). Cavendish, Man, Myth, & Magic, Vol.4, p.986; Vol.9, p.1244. And: The Secret Teachings of All Ages, by Manly P. Hall, 1977, lxxxv, And: Jewish Symbols in the Greco-Roman Period, by Erwin R. Goodenough, 1956 the Bollingen Foundation, NY, Vol.5, fig.130, etc. And: The Occult in Art, by Fred Gettings, 1978, Pub. Rizzoli Inter.na. Pub., p.14, fig.13. And: Ramses II, 1985-6, BYU, C. Wilfred Griggs, etc., p.25-6. The fish was also used as a symbol before the early & modern Christians? See also: An Outline of Christianity The Story of Our Civilization, Vol.1, p.342, Pub. by Bethlehem Pub. 1926. The Ante-Nicene Fathers, 2: p.454; Christ Lore, by Fredk. WM. Hackwood, 1902, p.6, 249; Treasures of Tutankhamun, by BYU, 1985, p.85. Church Symbolism by F.R. Webber, 1938, p.57, see pl.vi, fig.4 & 9, p.45 pl.iv, fig.19, p.46-7; Astrology by Solange de Mailly Nesle. The Ante-Nicene Fathers, vol. 2, p.454, Clement of Alex., Book V, chap. VII, of his The Stromata, Or Miscellanies.