19-20,22-25 P9:1Jn4:11-12,14-17 P12:Hb1:1 P15:1Cr7:18-8:4 P20:Jm2:19-3:9
  P22:Jn15:25-16:2,21-32 P23:Jm1:10-12,15-18 P27:Rm8:12-22,24-27,33-9:3,5-9
  P28:Jn6:8-12,17-22 P29:Ac26:7-8,20 P30:1Th4:12-13,16-17;5:3,8-10,12-18,25-28
  ;2Th1:1-2 P38:Ac18:27-19:6,12-16 P39:Jn8:14-22 P40:Rm1:24-27,31-2:3;3:21-4:8
  ;6:4-5:16;9:16-17:27 P48:Ac23:11-17,23-29 P49:Ep4:16-29,31-5:13 P53:Mt26:29-
  40;Ac9:33-10:1 P65:1Th1:3-2:1,6-13 P69:Lk22:41,45-48,58-61 P70:Mt2:13-16,22-
  3:1;11:26-27;12:4-5;24:3-6,12-15 P80:Jn3:34 P87:Pm13-15,24-25
  #0171:Mt10:17-23,25-32;Lk22:44-56,61-64 #0189:Ac5:3-21 #0220:Rm4:23-5:3,8-13
  #0212(Diatessaron):Mt27:56-57;Mk15:40-42;Lk23:49-51,54;Jn19:38 301?: Christianity state religion of Armenia by Saint Gregory the Illuminator 303-312: Diocletian's Massacre: Edict of Emperor Diocletian against Christians 304: Porphyry: b.233, Neoplatonic philosopher, wrote: "Adversus Christianos" 306-337: Emperor Constantine the Great: converts to Christianity on deathbed 306-312: Maxentius: co-emperor (Augusti) of Western Roman Empire 306-308: Pope Marcellus I: tried removing prior Pope Marcellinus from official
  records for apostasy, exiled from Rome by Maxentius for disturbing the peace 306: Council of Elvira: prohibits eating/marriage/sex between Christian & Jew 309-379: Shapur II the Great: Persian emperor, regained lost ground from Rome,
  ordered "Avesta" compilation of Zoroastrian texts back to ~1,000bce 310: Pope Eusebius: deported to Sicily with antipope Heraclius by Maxentius 311-313: Licinius and Maximin Daia: co-emperors (Augusti) of Eastern Empire 311-314: Pope Miltiades: given Fausta's palace as papal residence by Constan-
  tine; excommunicated Donatus in 313 for requiring rebaptism of apostates 312: Lucian: founded Exegetical School of Antioch, revised LXX, martyred 312: Methodius: Early Church Father, martyred [ANF=Ante-Nicene Fathers,v.6] 312: Oct 28: Constantine invades Rome and defeats Maxentius at Milvian Bridge 313-324: Licinius: defeated Maximin Daia, sole emperor (Augustus) of East 313: Edict of Milan: Constantine establishes toleration of Christianity 314-335,336-337-352-366: Popes Silvester I - Mark - Julius I - Liberius 314: Council of Arles: called by Constantine against Donatist (Donatus) schism 315: Arch of Constantine: erected in Rome 320-335: Chandragupta I: founded Gupta dynasty of northern India (320-495) 320: Ko Hung of China writes "Pao-p'u-tzu" (Master Who Preserves Simplicity) 321: Constantine decrees SUNday (dies Solis) as Roman day of rest [CJ3.12.2] 324: Constantine defeats and executes Licinius, becomes sole emperor 325: May-Aug: Council of Nicaea: 1st Ecumenical, called by Constantine, ~300
  bishops decreed 20 canons; Constantine proposed condemned Gnostic term (264)
  "homoousios" (Jesus & God of SAME substance) causing "Homoiousians" schism
  (Jesus & God of LIKE substance) led by Meletius of Antioch, Cyril of Jeru-
  salem, Basil of Ancyra; by 19June still 18 bishops refused to sign but under
  Constantine's threats only Arius, Secundus, Theonas held out and were exiled 325?: Fayyumic Coptic cop(mf) translation fragment of John 6:11-15:11 325-900: Teotihuacan: ancient Mexican city 330: capital of Roman Empire moved to Constantinople (former Greek Byzantium) 330: Lactantius: Early Christian Church Father, b.260 [ANF,v.7] 330: Iamblichus: b.245, Syrian Neoplatonic philosopher 334-365: Codex Hermogenianus: a compilation of Roman law 335-376-414: Samudragupta - Chandragupta II: Gupta dynasty of northern India 335: July: Council of Tyre: condemns bishop Athanasius of Alexandria (362,373) 335: Council of Jerusalem: reversed Council of Nicaea's condemnation of Arius 336: Arius: Greek theologian, b.256?, Arianism:Father is only true God[Jn17:3]
  Jesus is firstborn of all creation[Col1:15], Logos(Word) was created[Pr8:22] 337-361: Constantius II: emperor of East @21, Arianism official state religion 337-350: Constans: co-emperor of West @14, killed in Revolt of Magnentius 337-340: Constantine II: co-emperor of West @20, defeated & killed by Constans 338: Judaism standardizes 19-year cycle lunisolar calendar 339?: Eusebius: bishop of Caesarea, b.260?, cites "Caesarean" NT text-type,
  wrote: "Ecclesiastical History" (EH); Loeb Classics: 2 volumes (Greek);
  quoting Papias bishop of Hierapolis (130?): {"And the Presbyter  used to say this, 'Mark became Peter's interpreter and wrote
  accurately all that he remembered, not, indeed, in order, of the things said
  or done by the Lord. For he had not heard the Lord, nor had he followed him,
  but later on, as I said, followed Peter, who used to give teaching as
  necessity demanded but not making, as it were, an arrangement of the Lord's
  oracles, so that Mark did nothing wrong in thus writing down single points
  as he remembered them. For to one thing he gave attention, to leave out
  nothing of what he had heard and to make no false statements in them.'" This
  is related by Papias about Mark, and about Matthew this was said, "Matthew
  collected the oracles in the Hebrew language , and each interpreted
  them as best he could."}[EH3.39.14-16(Loeb)]; Eusebius' NT Canon [EH3.3,25]:
  Recognized: 4 Holy Gospels, Acts, 10 Pauline Letters, 1-2Tim, Tit, 1Pt, 1Jn;
  Disputed: Didache, Barnabas, Hermas, Diatessaron, Jewish-Christian Gospels,
    Hebrews, Acts of Paul, James, 2Pt, 2-3Jn, Jude, Rev, Apocalypse of Peter
  Rejected: Gospels of Peter, Thomas, Matthias, Acts of Andrew, John ...
343: Council of Sardica: decreed 20 canons (laws) 350?: Papyrus Antinoopolis: of Book of Proverbs in Greek, published in 1950 350?: Papyrus Bodmer 45-46: Greek Susanna, Daniel 1:1-20 (Theodotion's LXX) 350?: Akhmimic cop(ac) & Sub-Akhmimic cop(ac2) Coptic translations of John 350?: Ulfilas: apostle to the Goths (Germans), translates Greek NT to Gothic 350?: Nag Hammadi Codices: Coptic Gnostic Library, 12 papyrus codices, 1945 350?: Old Syriac (Aramaic) Gospels: Syr(s) & Syr(c), of "Western" text-type 350?: Canon Muratorian: 4 Gospels, Acts, 10 Pauline Letters, 1-2Tim, Titus,
  1-2Jn, Jude, Wisdom; disputes 3Jn, Rev, Apoc. of Peter, Hermas [ANF,v.5] 350?: Doctrine of Addai: Syriac account of founding of Christianity in Edessa
  by Addai (=Thaddeus); Canon of Diatessaron,Acts,10Paul,1-2Tim,Tit,Heb,3Cor 350?: Papyrus Chester Beatty: #4:R961: Greek Gn9:1-44:22; #11: Greek Sir36:28-
  37:22,46:6-47:2; #12: Greek Enoch93:12-13,94:7-8,97:6-104:13,106:1-107:3 350?: Codex Sinaiticus (S or ): earliest Christian Bible,
  (LXX - 2-3Maccabees - Psalms of Solomon + 27NT + Barnabas + Hermas),
  missing Hermas31.7-end; of "Alexandrian" text-type: most accurate text-type 350?: Codex Vaticanus (B): earliest Christian Bible (LXX - Maccabees - Psalms
  of Solomon + 23NT???), missing Gn1-46:28, Ps105:27-137:6, 1Tm-Phm,
  Heb9:14-end; of "Alexandrian" text-type: most accurate text-type 350?: Comma Johanneum: "in heaven, the Father, the Word, & the Holy Ghost: &
  these 3 are 1. & there are 3 that bear witness in earth," [1Jn5:7b-8a(KJV)];
  1st found in the Latin book "Liber Apologeticus" by the Gnostic Priscillian,
  found in only 4 Greek manuscripts!, none prior to 11th century!
355-365: antipope Felix II: supported by Constantius II (Arian) 357: 2nd Council "Blasphemy" of Sirmium: condemned Council of Nicaea (Anomean) 359: Double Council of Rimini-Seleucia: Dated Creed (Homoean) 361-363: Emperor Julian "the Apostate": Pagan revival, assassin.; Loeb:3v (Gk) 360: Huns invade Europe, scrolls begin to be replaced by books (Codex) 360?: Canon Cheltenham: (aka Mommsen's), claims 24OT+24NT based on Rev4:4,
  OT,Ps151,Tobit,Judith,1-2Mac,4Gospels,Acts,10Paul,1-2Tim,Tit,1-2Pt,1-3Jn,Rev 362: Athanasius' Council of Alexandria: decreed God is 3 hypostases 363-364: Jovian: emperor of united Roman Empire 364-375: Valentinian I: emperor of West, appointed brother Valens to East 364-378: Valens: emperor of East, Arian, tolerant of Pagans and Jews 365: Acacius: bishop of Caesarea, Homoeans: Son is homoios (like) Father 365?: Council of Laodicea: in Phrygia; decreed 59 canons: #16 (p.133): The
  Gospels are to be read on the Sabbath [i.e. Saturday], with the other
  Scriptures. #29 (p.148): Christians must not judaize by resting on the Sab-
  bath, but must work on that day, rather honouring the Lord's Day; &, if they
  can, resting then as Christians. But if any shall be found to be judaizers,
  let them be anathema from Christ. + #60 (p.159): KJV Canon +Baruch +Epistle
  of Jer. -Rev.[Nicene & Post-N. Fathers:7 Ecum. Councils,2ndS.,v.14,Eerdmans] 366-384: Pope Damasus I: hired thugs to massacre rival Ursinians (Liberians) 366-367: antipope Ursinus: leader of supporters of former Pope Liberius 367-383: Gratian: emperor of West, persecuted pagans with Ambrose, assassinat.
370: Aetius: Christian bishop, Syntagmation: "God is agennetos (unbegotten)" 373: Athanasius: bishop of Alexandria, b.295, Festal Letter 39 (367) Canon of
  OT,Baruch,EpJer,Tobit,Judith,Wisdom,Sirach,Didache,Hermas,27NT [N&PNF,s2,v4] 375-387,388-392: Valentinian II: emperor of West, assassinated 376: Photinus: bishop of Sirmium: Jesus was a man adopted by the Father as Son 378-395: Theodosius the Great: last united Roman emperor; 27Feb390: Nicene
  Christianity declared official state religion; 390: riot and massacre at
  Thessalonica; 391: anti-Pagan Edicts; 395: Olympics halted 379?: Basil the Great: b.330?, Greek Bishop of Caesarea; Loeb: 4 v.
380?: Canon 85: of Apostolic Constitutions (see 250-350): OT, Judith, Sirach,
  1-3Macc, Didache, 1-2Clement, 26NT (exc. Rev), lists itself also [ANF,v.7] 381: May-July: Council of Theodosius at Constantinople: 2d Ecumenical, called
  against Bishop Macedonius of Const., 4-7 canons?, Jesus had true human soul?
382: Council of Rome: by Pope Damasus, had Jerome begin Latin Bible revision,
  rejected 381 Council of Theodosius (not accepted till Lyons II in 1274),
  decreed Canon of OT,Tobit,Judith,Wisdom,Sirach,1-2Macc,27NT? [disputed] 384: Jerome presents Pope Damasus I with new Latin Gospels, originals lost 384-399-401: Pope Siricius (criticized Jerome) - Pope Anastasius I 385: Tao-an: b.312, Chinese Buddhist philosopher 386?: Cyril: archbishop of Jerusalem, cites "Caesarean" text-type[N&PNF,s2,v7] 390: Apollinaris of Laodicea: b.310, Jesus is human body and divine spirit 393: Augustine's Council of Hippo: decreed P. Damasus' Canon [N&PNF,s2,v14] 394-419: Augustine's Council of Carthage: decreed 138 canons (laws) 394: Council of Constantinople: called by Bishop Nectarius 395-410: Alaric: Visigoth king, sacks Athens in 396, Rome on 23Aug410 395: Ausonius: b.310?, Christian governor of Gaul; Loeb Classics 2v (Latin) 395?: Ammianus Marcellinus: b.330?, Christian historian, wrote: "Res gestae" 397: Ambrose: b.339?, bishop & governor of Milan, wrote: "de Fide" ...
397: Ling-pao ching writes "Book of the Sacred Jewel", Taoist philosophy 399-421-459: Yazdigird I - Bahram V: Persian emperors 400-600: era of "aggressive forgeries" in Christian texts [Grant,JTS,1960] 400?: Palestinian Talmud (Mishnah (Oral Law) + Gemara (Mishnah commentary)) 400?: Pericope of the Adulteress: John 7:53-8:11, added to Bible [Jerome,(D)] 400?: Codex Vercellensis it(a): Latin Gospels, of "European" text-type 400?: Ethiopic Bible: in Ge'ez, 81 books, standard Ethiopian Christian Bible 400?: Peshitta Bible: Syriac (Aramaic) Vulgate, Syr(p), OT + 22NT, excludes:
  2Pt, 2-3Jn, Jude, Rev; Peshitta becomes standard Syrian Christian Bible 400?: Vulgate Bible: (Hebrew OT ->Latin, Greek NT ->Latin), by Jerome? (419?),
  originals lost, Vulgate Latin Text becomes standard Roman Catholic Bible 400?: early Christian Canon Law: in Greek, 20 from Nicaea (325), 25 from
  Ancyra (314), 15 from Neocaesarea (315), 20 from Gangra (325?), 25 from
  Antioch (341), 59 from Laodicea (365?)[Nicene&P.N. Fathers:7 Ecum. Councils] 400?: Codex Bobiensis it(k): ~half of Mt/Mk in Latin, "African" (Carthage)
  text-type, has "shorter" ending of Mark after Mk16:8: {But they reported
  briefly to Peter & those with him all that they had been told. & after this
  Jesus himself sent out by means of them, from east to west, the sacred and
  imperishable proclamation of eternal slavation.} [Text.Com., Metzger, p.123] 400?: Jerome cites "expanded" ending of Mark found in (W) after Mk16:14: {And
  they excused themselves, saying, "This age of lawlessness and unbelief is
  under Satan, who does not allow the truth & power of God to pervail over the
  unclean things of the spirits [or does not allow what lies under the unclean
  spirits to understand the truth & power of God]. Therefore reveal thy right-
  eousness now" - thus they spoke to Christ. And Christ replied to them, "The
  term of years of Satan's power has been fulfilled, but other terrible things
  draw near. And for those who have sinned I was delivered over to death, that
  they many inherit the spirtual & incorruptible glory of righteousness which
  is in heaven."} [A Textual Commentary on the Greek NT, Bruce Metzger, p.124] 401-417: Pope Innocent I: decreed Roman Custom the norm for Roman Catholicism,
  in Letter #6 (to Exuperius) lists Canon of OT,Tobit,Judith,1-2Macc,27NT 403: Epiphanius: bishop of Salamis, Cyprus; b.315, in 370 cites Canon of OT,
  Baruch, Epistle of Jeremiah, Wisdom, Sirach, 27NT [Heresies 8.6, 76.5 ...] 405-411: Fa-hsien: Chinese Buddhist visits India 405?: Prudentius: b.348, greatest Christian Latin poet; Loeb Classics: 2 vols.
406-407: Franks invade Gaul, Roman retreat from Britain (begun in 383) 406: Armenian Bible: translation by St. Mesrop [Life of Mesrop] 407: Saint John Chrysostom: of Antioch, famous anti-Semite [Nicene&P.N.Father] 408-450-457-474: Theodosius II - Marcian - Leo I: emperors of East 408?: Claudian: b.370?, Alexandrian Latin poet: "Rape of Prosperine" ; Loeb:2v 409: Vandals, Alans and Sueves invade Spain; Visigoths invade in 416 413: Kumarajira: b.334, Chinese Buddhist philosopher 414-454: Kumaragupta I: Gupta dynasty of northern India, invaded by White Huns 414: Sheng-chao: b.384, Chinese Buddhist philosopher, wrote: "Chao-lun" 415: March: Saint Cyril Archbishop of Alexandria d.444: had monks murder woman
  philosopher & mathematician Hypatia by scraping off skin with oyster shells;
  expelled Jews; persecuted Novatianists; [Gibbon's Decline & Fall, v2, p816];
  coined "hypostatic union": Christ is 2 phuseis [natures] yet 1 hypostasis 416?: C.R. Namatianus: last Pagan Latin poet, wrote: "de Reditu Suo" 417: Hui-yuan: b.334, Chinese Buddhist philosopher 417-418-422-432-440: Popes Zosimus - Boniface I - Celestine I - Sixtus III 418-419: antipope Eulalius
419?: Saint Jerome: S.E. Hieronymus, b.347?, Christian Latin scholar; (Loeb) 425?: "Way to Purity": Buddhist doctrine written by Buddhaghosa of Ceylon 427?: Ashi: head of Sura Yeshiva, "Rabbana", began compilation of Bab. Talmud 429: Picts, Scots, Celts expelled from southern England by Anglo-Saxon-Jutes 429: Vandals invade north Africa, capture Carthage in 439 430: St. Augustine of Hippo: b.354, Gnostic (Manichaean) convert to Christian-
  ity, origin of "Original Sin"; "City of God", "Confessions"; Loeb:10v(Latin) 431: Syrian Christianity splits into East (Nestorians) and West (Jacobites) 431: June-Aug: Council of Ephesus: 3rd Ecumenical, called by Emperor
  Theodosius II against Nestorius (451), decreed 6-8 canons? (laws), decreed
  Mary to be "Mother of God" (Theotokos) [cf. Artemis of Ephesus] 432: Saint Patrick: 385-461, "Apostle of Ireland", begins mission to Ireland 434-453: Attila: king of the Huns, b.406?, "Scourge of the Gods" 434: Chu Tao-sheng: b.360?, Chinese Buddhist philosopher 438: Codex Theodosianus: a compilation of Roman law 440-461-468-483-492: Popes Leo I the Great - Hilarus - Simplicius - Felix III 449: Aug: "Robber" Council of Ephesus: called by Theodosius II (Monophysite) 450?: Mark's Resurrection of Jesus: Mark 16:9-20, added to Bible [(A),(D)] 450?: Socrates: Greek Church Historian, wr: Ecclesiastical History of 305-439 450?: Sozomen: Greek Church Historian, wr: Ecclesiastical History of 324-439 450?: Codex Alexandrinus (A): (LXX + 14_Church_Odes + 27NT + 1-2Clement),
  missing 1K12:17-14:9, Ps49:20-79:11, Psalms of Solomon, Mt1-25:6, Jn6:50-
  8:52, 2Cr4:13-12:6, 1Clement57.7-63.4, 2Clement12.5b-end; "Alexandrian" type 450?: Codex Bezae (D): Greek/Latin Gospels + Acts; Codex Washingtonianus (W):
  Greek Gospels; both of "Western" text-type: "fondness for paraphrase" 450?: Codex Ephraemi Syri rescriptus (C): Greek LXX + 27NT, many gaps 450?: Codex Marchalianus (Q): Greek LXX + Luke + John, many gaps 450?: Codex Ambrosianus (F): Gk Gen-Josh; Codex Freer: Gk Deut. & Joshua 450?: Codex Colberto-Sarravianus: Origen's Greek Hexapla LXX of Gen-Judg 450?: Codex Palatinus it(e): Latin Gospels, "African" (Carthage) text-type 450?: Codex Veronensis it(b): Latin Gospels, "European/Vulgate" text-type 450?: Syr(pal): Palestinian Syriac (Aramaic) Gospels, of "Caesarean" text-type 450?: std. Aramaic Targums: T. Onkelos of Torah, T. Jonathan of Prophets 450?: Bodhidharma: founded Zen Buddhism in India, brought to China 451: Battle of Avarayr: Persia defeats Armenia, tries to force Zoroastrianism 451: Archbishop Nestorius of Constantinople: Mary was *not* "Mother of God" &
  Christ is 2 phuseis [natures] and 2 hypostases [hidden spiritual realities?] 451: Oct-Nov: Council of Chalcedon: 4th Ecumenical, called by Emperor Marcian,
  condemned Council of Ephesus of 449, decreed 8-30 canons?, Nicene Creed ...;
  God is 1 ousia [substance] yet 3 hypostases [hidden spiritual realities?];
  Pope Leo I's Tome of 449: Christ is 2 phuseis [2-natures: 1 fully human & 1
  fully divine] yet 1 hypostasis; compromise solution of Jesus god/man schisms 452: Eutyches of Constantinople: Monophysites: Jesus Christ is 1 divine nature 453: Pope Leo I rejects canons of Chalcedon, not accepted till LyonsII in 1274 454-467,475-495: Skandagupta - Budhagupta: Gupta dynasty of northern India 455: Gaiseric king of the Vandals sacks Rome (it was becoming the thing to do) 459-484-531-579: Peroz - Kavadh I - Khusrau I: Persian emperors 470: flowering of Mayan city culture in southern Mexico 476: Sep 4: End of Roman Empire; last emperor: Romulus Augustulus 476-491: Zeno the Isaurian: founder of Byzantine Empire; in 482 decreed
  Patriarch Acacius' "Henotikon" against Pope Leo's "2-natures" causing
  Acacian schism till 519; in 489 destroyed Nestorian school at Edessa 478: first Shinto shrines in Japan
483: Christian Council of Persia adopts Nestorian (451) doctrine 491: Armenian Church secedes from Byzantine and Roman Churches 491-518-527: Anastasius I - Justin I: Byzantine emperors 492-496: Pope Gelasius I: first "Vicar of Christ" [13May495] 496-498-514-523: Pope Anastasius II - Pope Symmachus - Pope Hormisdas 498-499,501-506: antipope Lawrence: Lawrentian schism 498: Nestorians (451) settle in Nisibis, Persia 498: Clovis: king of the Franks (France) baptized into Roman Catholicism 500: Tamo brings tea from India to China 500?: Codex Sangallensis vg: earliest extant Latin Vulgate, Gospels 500?: Codex Argenteus (got): earliest nearly complete Gothic (German), Gospels 500?: Codex Cottonianus: Greek Genesis
502: Narsai of Mealletha: Syrian poet, heads Nestorian school in Nisibis (498) 523-526-530-532: Pope John I - Pope Felix IV - Pope Boniface II 525: Dionysius Exiguus sets Christian calendar (a.d.) & Jesus birth @ 23Dec1ce 525: Boethius: b.475?, Roman Catholic philosopher, wrote: "Theological
  Tractates", "Consolation of Philosophy", wrote in Latin; (Loeb Classics) 527-565: Justinian the Great: Byzantine emperor, empire reaches largest size,
  persecuted Pagans, Jews; 529: closes 900 year old Athens' Academy of Philo-
  sophy as Paganistic; 529-535: "Corpus juris civilis" compilation of Roman
  law by Tribonian; 532: Nika Riot of Blues and Greens, begins Hagia Sophia;
  533: captures N. Africa from Vandals; 535: Belisarius begins reconquest of
  Italy, Council of Clermont excludes Jews from public office; 538: Council of
  Orleans requires Jews to remain indoors during "Passion Week"; 539-562: war
  with Persia; 540: Persians sack Antioch, take Syria; 543: condemns Origen,
  disastrous world earthquakes; 544: condemns "3 Chapters" of Theodore of
  Mopsuestia(d.428) & other "2-natures" Christology of Pope Leo's Tome of 449;
  552-554: Narses defeats Ostrogoths, regains Italy; 552: Christian mission-
  aries sent to China & Ceylon to get silkworm; 553: "Theopaschite Formula" 530: antipope Dioscorus: was elected but P. Felix IV designated P. Boniface II 532-535-536-537: Pope John II - Pope Agapitus I - Pope Silverius 537-555: Pope Vigilius: involved in death of Pope Silverius, conspired with
  Justinian and Theodora, in June 547 issued "Iudicatum" supporting
  Justinian's anti- "2-natures", excommunicated at Council of Carthage in 550!
542-594: plague begins in Constantinople, *halves* population of Europe!
543: Yu p'ien: Chinese phonetic dictionary using Fan ch'ieh system 546: Codex Fuldensis vg(F): Latin Vulgate, 27NT + Epistle to Laodiceans (100?) 550-1453: Medieval Greek of Constantinople (Byzantium) becomes standard Greek 550: Byzantine Greek Text: Greek Orthodox Bible, much smoothing & conflation 550: St. David converts Wales to Christianity, crucifix becomes Christian icon 550?: Codex Mediolanensis vg(M): Latin Vulgate Gospels 550?: Codex Veronensis: Greek & Old Latin Psalms 550?: "Book of Taliesin": Welsh poems by Taliesin 550?: Codex Claromontanus (Dp): Greek/Latin Pauline Letters, includes Canon
  of ~350: OT,Tobit,Judith,Wisdom,Sirach,1-2-4Macc,Barnabas,Hermas,4 Gospels,
  Acts,7 Pauline Letters (excludes Philippians & 1-2Thess),1-2Tim,Tit,Acts of
  Paul,James,1-2Pt,1-3Jn,Jude,Rev,Apocalypse of Peter; "Western" text-type 552: Emperor Shotoko Taishi introduces Zen Buddhism into Japan 553: May-July: 2nd Council of Constantinople: 5th Ecumenical, by Justinian 556-561: Pope Pelagius I: selected by Justianian, endorsed "Iudicatum" 561-574: Pope John III: authorized by Justianian 565-578-582-602-610: JustinII, TiberiusII, Maurice, Phocas: Byzantine emperors 568-571: Lombards invade northern Italy, convert to Roman Catholicism in 589 572-628: war between Byzantine Empire and Persian Empire 575-579: Pope Benedict I: authorized by Justin II 579-590-604: Pope Pelagius II (died of plague) - Pope Gregory I the Great 589-618: Sui dynasty of China: reunited China, Grand Canal, book printing...
589: 3rd Council of Toledo: Visigoth king Reccared of Spain renounces Arianism  and converts to Roman Catholicism; filioque added to Latin Nicene Creed?
590-628: Khusrau II: Persian emperor; 611-614: captures Antioch, Damascus,
  Tarsus, Jerusalem, "Holy Cross of Christ"; Egypt in 619; assassinated 595: 1st authenticated record of decimal number system (0-9) appears in India 596: St. Augustine of Canterbury: sent to convert England to Roman Catholicism 600: Babylonian Talmud (Mishnah(Oral Law) + Gemara(Mishnah commentary)); Ashi 600: Antara ibn Shaddad: one of seven great Islamic poets 600?: Codex Harleianus vg(Z): Latin Vulgate Gospels 600?: Codex Philoxenian/Harclean Syr(ph/h): Syriac 27NT, "Western" text-type 601: Ch'ieh yun: Chinese phonetic dictionary of Northern Chinese dialect 604-606-607-615: Popes Sabinian, Boniface III, Boniface IV: author. by Phocas 606-647: Harsavardhana of Kanauj: reunites northern India 606: standard examinations for public office in China 609: Roman Pantheon (a Pagan Temple) renamed Church of Santa Maria Rotonda 610-641: Heraclius: Byzantine emperor; 627: defeats Persians at Nineveh and
  discovers Indian sugar cane; 628: recovers "Holy Cross of Christ"; 629:
  defeats Muslims at Battle of Mu'ta, recovers Jerusalem till 638; 636:
  defeated by Muslims in Syria at Battle of Yarmuk River; 638: decrees
  Patriarch Sergius' "Ecthesis" (Monothelites: Christ of one will) 615-618,619-625: Popes Deusdedit, Boniface V: authorized by Heraclius 616: Syro-Hexaplar: Syriac translation of Origen's Hexapla Septuagint 618-907: Tang dynasty of China: inc. Korea/Manchuria/Mongolia/Tibet/Turkistan 619: Suan-Ching: Ten Classics, textbooks used for Chinese exams (606) 625-638: Pope Honorius I: condemned at 6th Ecumenical in 680! (Monothelites) 625: Paulinus of Rome begins conversion of Northumbria to Roman Catholicism 625: Brahmagupta: mathematician of India, teaches at Ujjain 626: King Edwin of Northumbria founds Edinburgh and begins Christianization 632-651: Yazdigird III: last Sasanian emperor of Persia, invaded by Islam 632: Jun 8: Muhammad: b. 570?, Arab prophet, founder of Islam, marries Khadija
  his benefactor, 1st disciple, 1st wife in 595, Mt.Hira vision in 610, begins
  preaching at Mecca in 612, earliest records of some of his teachings is 615,
  expelled from Mecca, establishes following at Medina (Yathrib) in 622 = year
  1 in Muslim lunar calendar: Hijra (Hegira) (a.h.=anno hegirae), marries 3rd
  wife Aisha daughter of Abu Bakr in 624, captures Mecca in Jihad (Holy War)
  and writes to rulers of world in 630 ... Qur'an (Koran) ...
632-634: Abu Bakr: b.573, first Islamic Caliph, seat at Medina 632: East Anglia converted to Roman Catholicism, Wessex in 635, Irish in 636 634-644: 'Umar I: 2d Caliph; 634:Syria, 638:Jerusalem, 639:Egypt, 642:Persia 635-750: Damascus becomes capital of Islamic Caliphs 640: Pope Severinus
640: Library of Alexandria: "The Center of Western Culture," with 300,000
  ancient papyrus scrolls, is completely destroyed.
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death
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"If some messenger were to come to us with the offer that death should be overthrown, but with the one inseparable condition that birth should also cease; if the existing generation were given the chance to live forever, but on the clear understanding that never again would there be a child, or a youth, or first love, achievements; ourselves for always and never any others - could the answer be in doubt?"  - In Context #31, ISSN 0741-6180
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el
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_History of the Jewish People_, Ben-Sasson, ISBN:0-674-39731-2, p. 11-12: [text in brackets my addition, H numbers are Strong's]

The extensive literary documents written at Ugarit, in a dialect closely akin to Canaanite and using a special alphabet in cuneiform script, have for the first time thrown light upon the religion, mythology, epic narrative and poetry that were the shared heritage of Syria-Palestine.
Hitherto this sphere of literature has been no more than vaguely suggested by comparatively late documentation, such as the Bible and even Greek or Roman sources. From the Ugaritic evidence one now learns that the Canaanite pantheon was headed by El [H410, found 242 times in 232 verses] and his principal consort, Asherah [H842, found 40 times in 40 verses]. Other central deities were their offspring: Baal [H1168, found 81 times in 69 verses], the god of storm and fertility; his brother and rival, Moth, the deity of death and the nether world (Jeremiah 9:21; and Habakkuk 2:5) [also Jb18:13,28:22,Ps49:14,Hs13:14; keyword Hebrew maveth:H4194:death is derived from Hebrew muwth:H4191:to die]; and the goddess Anath [H6067, Jg3:31,5:6], their sister, excelling in beauty and prowess. Closely allied to these was the hitherto unknown Kothar, the patron deity of all crafts and the equivalent of the Greek Hephaestus. This rich store of Ugaritic literary creativity, at whose core stands the fertility myth of Baal, Moth and Anath, has been of inestimable importance in elucidating the origin and nature of biblical poetry and of early Hebrew epic style.
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end_of_law
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Is Christ the ***END*** of the Law???  [Romans 10:4]

Rom 10:4-5 (Gaus) Christ is what the law aims at: for every believer to be on the right side of [God's] justice. Moses, after all, describes the good standing based on the Law, saying: "The person who does these things shall be given life by them."

Strong's [Rm10:4]
G5056. telos, tel'-os; from a prim.  tello (to set out for a definite point or goal); prop. the point aimed at as a limit, i.e. (by impl.) the conclusion of an act or state (termination [lit., fig. or indef.], result [immed., ultimate or prophetic], purpose); spec. an impost or levy (as paid):--+ continual, custom, end (-ing), finally, uttermost.
Comp. G5411.

Excerpts from _Christ the End of the Law_, Romans 10.4 in Pauline Perspective, Robert Badenas, 1985, ISBN:0-905774-93-0:
  back cover:
    This scrupulous examination of the key theological term telos aims
    to resolve the ambiguity in the meaning of telos in Romans 10.4.
    It is written with exemplary clarity and complete control of the
    exegetical literature. ... Chapter 2 provides a thorough and much
    needed philological study of the word telos and the phrase telos
    nomou in biblical and cognate literature. This study shows that
    the semantic impact of telos is primarily teleological, not
    temporal. Telos with a genitive is generally used to indicate
    purpose or outcome, not termination, and the phrase telos nomou
    designates the object or fulfillment of law, never its abrogation.
    Therefore, on philological grounds, an interpretation of Romans
    10.4 as 'Christ has invalidated, superseded or abrogated the law'
    would be awkward, if not incorrect or unintelligible to the
    audience of Romans, even if it were so intended by Paul. ... In
    brief, what is by design a study of a single word in a single
    context proves to be a fundamental contribution to the question
    of the relationship of the Testaments. ... Robert Badenas is
    Professor of New Testament at the F.A.T., Collonges-sous-Saleve,
    France. He holds degrees from the University of Valencia, the
    University of Strasbourg and Andrews University, Michigan.
  p.9:
    The other most influential trend within the Church in the second
    century was Gnosticism. Though in contemporary NT scholarship
    Paul is considered the chief opponent of Gnosticism, the Gnostic
    exegetes of the second century claimed Paul's writings as sources
    of Gnostic theology. This fact must be taken into consideration
    when studying the interpretation of Paul at that time, since the
    'orthodox' interpretation certainly defined itself in opposition
    to heresy. The Gnostic interpretation of Rom 10.4 is not well
    attested. However, we can have an approximate idea of it by the
    argumentation against Heracleon and the Valentinians found in
    Origen's commentaries. According to Gnostic 'spiritual' exegesis,
    Gentiles and Jews in the epistle to the Romans are to be under-
    stood allegorically as 'psychic' and 'pneumatic' Christians.
    According to Valentinian exegesis the 'psychic' Israelites,
    though zealous (10.2), are ignorant that salvation comes from a
    superior knowledge of God, and they seek 'the righteousness of the
    law' (10.5) on the teachings of 'Moses the demiurge'. The
    Valentinians apparently inferred from 10.10 that Paul intended
    to discriminate between the two groups, distinguishing between
    those who 'confess with their mouth' and those who 'believe in
    their hearts.' The interpretation of 10.4 was probably anti-
    nomian, since Origen argues against Heracleon, saying that 'if
    Christ came to fulfil the law our faith cannot abolish the law,
    but strengthen it'. The emphasis on the validity of the Law in
    the early church may be related to the anti-Gnostic and anti-
    Marcionite controversies. ...
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g-fearers
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Excerpt from _Jesus, Paul and the Law_, James D.G. Dunn, Westminster/John
  Knox Press, Louisville, Kentucky, 1990, ISBN: 0-664-25095-5, pp. 144-148:
  [CBD, #50955, 508-977-5000, $13.95]
(c) The God-fearer. A third group of more acceptable Gentiles were those usually called 'God-fearers' or 'pious Gentiles' - those who showed themselves sympathetic towards Judaism - though whether 'God-fearers' was a technical term for such may be doubted. However they should be designated, there were certainly many Gentiles (we are talking here particularly of the Diaspora) who were attracted to Judaism and who signified their interest by attaching themselves to Jewish practices in differing degrees. How diverse such attach- ments were is a question more easily posed than answered. We know from Acts that such Gentiles attended the synagogue or Jewish meetings for worship.
Cornelius, in one of the passages in which the phrase phoboumenos ton theon most nearly approaches a technical sense is described as 'a devout man who feared God, gave alms liberally to the people, and prayed constantly to God.
We should also recall that pious Gentiles were welcome to worship in the temple (Jn12:20;Ac8:27;Josephus JW4.4.4), within, of course, well-defined limits (namely, the court of the Gentiles.)
  The central question for us, however, is the extent to which such God- fearing Gentiles were expected to keep the law (including the oral traditions) concerning tithing and ritual purity. Josephus' claims in Against Apion confirm the attractiveness of Judaism for many Gentiles: many Greeks 'have agreed to adopt our laws' (2.10); our laws 'have to an ever increasing extent excited the emulation of the world at large' (2.38; cf. 2.28). Philo speaks in similar and similarly vague terms in Life of Moses 2.17-20. {cf. one of the occasional rabbinic sayings which recognize that non-Jews can be righteous and acceptable to God, attributed again to R. Meier - 'A goy who keeps the Torah is of much greater value in God's sight than even the high priest himself' (Sipra Lev. 18.5 - cited by Kuhn, TDNT 6.741) - though we have already noted how liberal R. Meir was in his definition of a ger tosab.} But Josephus becomes more helpfully explicit a little further on in Against Apion:
  The masses have long since shown a keen desire to adopt our religious
  observances; and there is not one city, Greek or barbarian, not a single
  nation, to which our custom of abstaining from work on the sabbath day has
  not spread, and where the fasts and the lighting of lamps and many of our
  prohibitions in the matter of food are not observed. (AA2.38) Equally interesting is the succession of notices which demonstrate how attractive the Jewish way of life was for many Gentiles in Rome itself and how alarmed the authorites were in consequence. Plutarch (in a passage which relates to the middle of the first century BC) speaks of a freedman named Caecilius 'who was accused of Jewish practices (Life of Cicero 7.6). Seneca mentions autobiographically that in his youth he began to abstain from animal food, but that he abandoned the practice because 'some foreign rites were at that time being inaugurated, and abstinence from certain kinds of animal food was set down as proof of interest in the strange cult' (Letters 108.22). He refers most probably to the persecution of Jewish and Egyptian rites under Tiberius in AD 19 (Tacitus, Annals 2.85). Perhaps significant here too is the report of Dio Cassius already cited, that in 41 Claudius forbade the Jews in Rome to hold meetings because they had increased so greatly in number (60.6.6) Better known is the persecution by Domitian of 'those who followed the Jewish way of life without formally professing Judaism' (Seutonius, Domitian 12.2); Dio Cassius, also writing of the late first century AD, speaks of 'many who were drifting into Jewish ways' being condemned for atheism (67.14.1-3). And Juvenal confirms the attractiveness which Judaism obviously exercised for many at this period when he attacks contemporaries who 'learn and practise and revere the Jewish law' and who get themselves circumcised, under the influence of a Sabbath-reverencing, pork-abstaining father (Satires 14.96-106). As evidence of Judaism's continuing influence at the other end of the second AD we may simply note Tertullian's report that many Gentiles in his day observed Jewish feasts and ceremonies and Jewish practice in prayers (Ad Nationes 1.13). It would not be unjust to deduce from all this that many God-fearers attracted by the Jewish law quite naturally would have observed the law in the way native born Jews did - that is, in the way that the developed customs and developing tradition dictated.
  Still more interesting for us, not least because the incident described took place within a few years of the Antioch incident, is the well-known story of the conversion of Izates, king of Adiabene, recounted by Josephus (JA20.2.4).
Izates was initially told that he need not be circumcised - 'he could worship God, even without circumcision, if he had fully decided to emulate the hereditary customs of the Jews'. Since the sticking point was circumcision, we may take it that Izates was prepared to go the whole way apart from that, and 'zeal for hereditary customs' suggests that his devotion would have embraced much at least of the oral law as well as the written Torah. This may well be confirmed by the fact that when Eleazar came upon the scene from Galilee, described by Josephus as a Jew 'who had a reputation for being extremely strict concerning the hereditary customs', the only further step he required of Izates was circumcision (JA20.2.4)
  Most interesting of all, however, is Josephus' description of the Jewish politeuma in Antioch in the period prior to the Jewish revolt: 'they grew in numbers ... and were constantly attracting to their religious ceremonies multitudes of the Greeks, and these they had in some measure incorporated with themselves' (JW7.3.3). {Note also his earlier description of the people of Damascus 'whose wives with a few exceptions had become captivated by the Jewish religion' (JW2.20.2)} Whatever degree of devotion to the Torah, written and unwritten, on the part of the God-fearing Greeks is implied by this statement, it must denote a considerable measure of acceptance by the Antiochene Jews of these Greeks, and so also a considerable measure of social intercourse between circumcised Jew and uncircumcised Gentile.
  We may conclude from all this that there was a broad range of attachments to Judaism and Jewish ways wherever Diaspora settlements had made any impact on the surrounding community - from occasional visits to synagogue, to total commitment apart from circumcision, which such matters as the sabbath and dietery laws being observed in varying degrees inbetween. Pari passu there would be a broad range of social intercourse between faithful Jew and God- fearing Gentile, with strict Jews avoiding table-fellowship as far as possible, and those less scrupulous in matters of tithing and purity willingly extending and accepting invitations to meals where such Gentiles would be present.
  We can also see that the attitude and practice of openness to the Gentile would not have been static. It would depend upon the influence of particular rabbis and of particular rulings in matters of dispute. We may compare, for example, the famous pericope contrasting the response of Shammai and that of Hillel to the Gentile who asked both to teach him the whole Torah while he stood on one foot (b. Sabbat 31a). It would depend on the mood of the surrounding populace and local authorities at the time - particularly in Rome, Alexandria and Antioch, where the Jews were strong in numbers and undue influence on their part could be construed as a threat to the state. And at the period which concerns us it would depend not least on the Jews' sense of the mounting threat to their religion and nation which we sketched out earlier and which must have expressed itself in an increasingly hostile attitude to the Gentiles. This last is illustrated by the sequence of events described in Acts 21, which depicts Jerusalem Jews in the late 50's giving ready credence to the rumour that Paul had taken a Gentile into the temple (Ac21: 27-36). Another instance is the report of Josephus that at the beginning of the revolt in 66 Eleazar persuaded those who officiated in the temple services to accept no gift or sacrifice from a foreigner (JW2.17.2). Here too we may mention again the episode of Izates' conversion, which among other things shows that the attitude of the Palestinian Jew was stricter than that of the Diaspora Jew on the question of how far a Gentile had to go to be acceptable (JA20.2.4), and which thus provides an interesting parallel to the Antioch incident.
  Before moving on, it is worth noting once more, if it is not already clear, that the issues in all this would have been issues for the earliest Christians too, particularly as the circle of Jesus' discipleship began to embrace more and more Gentiles. The extent to which the spectrum of attitude and practice mirrored that within the rest of Judaism is indicated by Paul's advice to the believers in Corinth (including Jews) at one end (1Cor8-10), and at the other by the reaction of the Judean brothers to Peter's eating with a Gentile, even though he was a pious God-fearer and presumably already observed the dietary laws (Acts11.2-3). At the latter end of the same spectrum we should note also the untypical saying of Jesus preserved for us not surprisingly only by Matthew - 'if he (the brother at fault) refuses to listen even to the church, let him be to you as a Gentile and a tax-collector' (Mt18.17). The question for us, of course, is where the Antioch incident, not to mention Acts 15.20, 29, fits into this spectrum. It is to this question that we can now at least turn.
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jcg
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Excerpt from  _New Testament Apocrypha_, Edgar Hennecke, Wilhelm Schneemel-
  cher, R.McL. Wilson, 1963, Westminster Press, PA, Volume 1, Lib of Congress:
  #63-7492, [CBD: (508)977-5000, #21878, rev.1990, $25.95], pp. 117-165:

Gospel of the Nazaraeans Fragments:

1. To these [namely the citations in which Mt. follows not the Septuagint but
  the Hebrew original text] belong the two: "Out of Egypt have I called my
  son" (1) and "For he shall be called a Nazaraean". (2) (Jerome, vir. inl. 3) 2. Behold, the mother of the Lord and his brethren (3) said to him: John the
  Baptist baptizes into the remission of sins, (4) let us go and be baptized
  by him. (1') But he said to them: Wherein have I sinned that I should go and
  be baptized by him? (2') Unless what I have said is ignorance (a sin of
  ignorance). (3') (Jerome, adv. Pelag. III 2) ==1. Mt2:15;Hos11:1. 2. Mt2:23 (Lv21:12;Jud13:5;I11:1,53:2). 3. Mt14:26 ||.
==4. Mk1:4;Lk3:3. 1'. Mt3:13;Mk1:19. 2'. Mt3:14. 3'. Lv4:2;5:18b.
3. The Jewish Gospel has not "into the holy city" (4) but "to Jerusalem". (5)
  (Variant to Mt4:15 in the Zion Gospel Edition) 4. The phrase "without a cause" (6) is lacking in some witnesses and in the
  Jewish Gospel. (Variant to Mt5:22, ibid.) 5. In the so-called Gospel according to the Hebrews instead of "essential to
  existence" I found "mahar", which means "of tomorrow", so that the sense is:
  Our bread of tomorrow - that is, of the future - give us this day. (7)
  (Jerome, Com. on Mt on 6:11 and Tract. on Ps.cxxxv) 6. The Jewish Gospel reads here as follows: If ye be in my bosom and do not
  the will of my Father in heaven, I will cast you out of my bosom. (8)
  (Variant to Mt7:5, or better to Mt7:21ff. in the Zion Gospel Edition) 7. The Jewish Gospel: [wise] more than serpents. (Variant to Mt10:16, ibid.) 8. The Jewish Gospel has: [the kingdom of heaven] is plundered. (Mt11:12,ibid) 9. The Jewish Gospel: I thank thee. (Variant to Mt11:25, ibid.) 10. In the Gospel which the Nazarenes and the Ebionites use, which we have re-
  cently translated out of Hebrew into Greek, and which is called by most
  people the authentic [Gospel] of Matthew, the man who had the withered hand
  (1') is described as a mason who pleaded for help in the following words: I
  was a mason and earned [my] livelihood with [my] hands; I beseech thee,
  Jesus, to restore to me my health that I may not with ignominy have to beg
  for my bread. (Jerome, Com. on Mt., on 12:13) ==4. Mt4:5. 5. Lk4:9. 6. Mt5:22 D W thlpha it sy sa bo. 7. Mt6:11 (Lk11:3).
==8. Mt7:21,23;2Clem4:5. 1'. Mt12:9ff. || 11. The Jewish Gospel does not have: three d[ays and nights]. (Mt12:40, Zion) 12. The Jewish Gospel: corban is what you should obtain from us. (Mt15:5,ibid) 13. What is marked with an asterisk (2) is not found in other manuscripts,
  also it is not found in the Jewish Gospel. (Variant to Mt16:2f., ibid.) 14. The Jewish Gospel: son of John. (3) (Variant to Mt16:17, ibid.) 15a. He [namely Jesus] said: If thy brother has sinned with a word and has
  made thee reparation, receive him seven times in a day. (4) Simon his dis-
  ciple said to him: Seven times in a day? The Lord answered and said to him:
  Yea, I say unto thee, until seventy times seven times. (5) For in the pro-
  phets also after they were anointed with the Holy Spirit, the word of sin
  [sinful discourse?] (6) was found. (Jerome, adv. Pelag. III 2) 15b. The Jewish Gospel has after "seventy times seven times": For in the pro-
  phets also, after they anointed with the Holy Spirit, the word of sin