The Shepherd speaks of a Son of God; but this Son of God is distinguished from Jesus. Conybeare renders the passage: "God made His Holy Spirit, which pre-existed and created all creation, to enter and dwell in the flesh which He approved." In this text the Holy Spirit appears to be a divine substance. The "flesh" is spoken of as a person who "walked as pleased God, because it was not polluted on earth." "God, therefore, took into counsel the Son and the angels in their glory, to the end that this flesh might furnish, as it were, a place of tabernacling (for the Spirit), and might not seem to have lost the reward of its service.
"That Holy Spirit which was created first of all, God placed in a body, in which it should dwell, in a chosen body, as it pleased him." This is Martini's translation. For all flesh shall receive the reward which shall be found without stain or spot, and in it the Holy Spirit shall have its home." This passage appears to make the "tabernacling" of the Holy Spirit in Jesus a reward for the purity of his life.
Some of the books were in such poor condition that it was not considered worth filming them.
The theology of the Church must have been very elastic at a time when such a book could enjoy popularity and implicit, if not explicit, ecclesiastical sanction, for its Christology does not seem to square with any of the Christologies of the New Testament, or with those of contemporary theologians whose occasional documents have reached us.
Consequently, the census returns provide a wealth of information for the family historian.
There is a 100 year closure applied to census returns.
The document was composed over a longer period of time.
Visions I-IV were composeed during a threatened persecution, probably under Trajan (the Clement of 8:3 could be Clement of Rome).
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Returns dating after 1901 are currently closed to public access but the returns for 1911, with some minor restrictions, are available on the internet.