Parent:: CodexHierosolymitanusGreek
A Lutheran Greek Orthodox Roman Catholic Jerusalem Patriarchal Story Line
Imagine this story line:
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A young Lutheran pastor spends a 13 month long year traveling around the libraries of Italy when the custodian of the Vatican library wants to write him poetry.
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After a young Lutheran pastor gets private audiences with the Pope, he is given access to the most prized document of the most secretive library in the world, under a ex-(sic) Jesuit soon-to-be Cardinal who has a reputation for keeping everything to himself. With the help of another Cardinal, no less.
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After a 13 month year in and around the Vatican he goes to the ends of the earth to make the hugest find in ecclesiastical history, in one of the oldest and most important monasteries of a church that hates Lutherans as much as the Catholics do.
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On your way home to his wife, he stops off in Constantinople (having flunked geography) to visit one of the next most restrictive libraries in the world, and again is left alone in the library on the OK of yet another Patriarch, of a church that still hates Lutherans as much as the Catholics do. Shortly after which, the library makes the next hugest find in ecclesiastical history.
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The 2 codices in the story are then said to be the basis for cabal of "scholars" (Wescott/Hort/Shcaff) to claim that all of the world's bibles need replacing immediately, even though one of the Codices was rejected by the TR's Erasmus, and the other one comes in either lily-white or lemon-tea-yellow.
So the question naturally arises: what role does Codex Hierosolymitanus play in all of this? Clearly the tea and lemon juice years imply that the Greek Orthodox hierarchy is cooperating fully, as well as the Patriarch of Jerusalem Orthodox hierarchy, and the Pope and Vatican hierarchy, just like all they did during the plandemic. So we must assume they are cooperating on H.
We love TheDidache - it is truly the finest Early Church document after Matthew. But because of its beautiful simplicity, it can't see it playing a role in this affair - it can't be used for anything but primitive Christian simplicity. (It's in our draft of an EbioniteCanon.) It also came out later (he didn't notice a work that everyone has been looking for for 1900 years, at first) so maybe it was a distraction tossed in to take the heat off the Simonides affair.
We can't see Barnabas playing a role either - Simonides turned the Sinaiatic one into a real embarrassment - and having 2 is two much. It's not a document we like, nor can see it would be any use - it would be immediately branded as anti-Semitic.
So were left with scrutinizing the Letters of Ignatius of Antioch. What role could they play? Conveniently, they can say almost anything and not be caught out because the field is such a mess. And the only question that we can think of (having been worn out by the preceding story line) is: Tubingen/F.C. Bauer/Detering's DidMarcionWritePaulsLetters.
www.purebibleforum.com/index.php?threads/the-theft-and-mutilation-of-manuscripts.91/
Tischendorf alludes to the theft of this leaf, Travels in the East, tr. from "Reise in den Orient" by William Edward Shuckard books.google.sc/books?id=KBYEAAAAQAAJ&pg=PA274