DR JIDEOFO KENECHUKWU DANMBAEZUE SAYS THAT A TEAM OF JESUIT SCHOLARS WROTE THE GOSPEL CREDITED TO JOHN THE APOSTLE

1. A team of Jesuit scholars wrote the gospel and credited it to John the fisherman fondly labeled ‘the beloved apostle’ instead of admitting he was a sibling of the Lord Jesus
2. Again, the same team wrote the letter to the Hebrews which only Jesus could have written and credited it to Saul of Tarsus, they conveniently labeled THE APOSTLE OF THE GENTILES, and finally completed their hat trick by
3. Writing the Book of Revelation that a fisherman could never have written and hoisted it again on John, the Apostle.

In all my rascality, I never dreamed that today, the 25^th of March 2014, I would ever run into this tantalizing heading while browsing with my NOKIA 200 phone. Join me and be startled;

COPY, PASTE AND READ THIS WEBSITE TILL I AM BACK FROM MY FIELD TRIP TO OGOJA

http://www.conservapedia.com/Mystery:Did_Jesus_Write_the_Epistle_to_the_Hebrews%3F

Mystery:Did Jesus Write the Epistle to the Hebrews?

The Epistle to the Hebrews is at the highest intellectual level, and yet its authorship is a complete mystery. Not even modern, sophisticated analysis of authorship can suggest a plausible writer for this great work. Whoever wrote this apparently wrote virtually nothing else. Scholars agree that Paul certainly did not write this.

It was written after the Passion of Christ, as made clear by its references in the past tense to Jesus's work.

In contrast with all other epistles and letters in the New Testament, it is misnomer to call this the "Epistle" to the Hebrews. It is not a letter; there is no introduction, and it reads like a sermon rather than a letter.

Source;

CONSERVAPEDIA  http://www.conservapedia.com/Main_Page

Although I had doubted the authorship of the Gospel of John and the Book of Revelation, nothing ever tickled my fantasy to doubt a book that was clearly marked as written by Saul of Tarsus. But I had for long seen through the inconsistencies of the so called Early Church Fathers, who doctored and tailored the entire Bible to suit their Idolatrous and Romanticised Catholic Church!  

Dr Kenez thinks that it was and still is UNFAIR to have sidelined the one that boldly introduced the CONVERTED Saul of Tarsus to the Apostles who were afraid of taking him in after his purported experience on the road to Damascus. No one has ever thought it feasible that the forthright Barnabas who also took part in the first ever missionary journey as a senior partner ought to have written a little about his evangelism, after all he was alive and saw the Lord Jesus in person even though he may not have been a close disciple or a chosen apostle.  HE WAS A LIVE WITNESS OF ALL THAT JESUS DID more than John Mark, Silas and even Saul of Tarsus, WHO WE ARE ALL KNOW NEVER MET WITH JESUS ALIVE nor was he in PALESTINE when Jesus carried out his three-year ministry.

I did not, do not and will never succumb to the theory that it was Nathaniel whose name was changed to Barnabas, as there is no Biblical evidence to support such a lame assumption. NATHANIEL NEVER MADE THE LIST OF THE CHOSEN APOSTLES. Reason being HE WAS A FORTHRIGHT JEW in the evaluation of the Lord and Master himself, John 1:46 Nathanael said to him, "Can anything good come out of Nazareth?" Philip said to him, "Come and see."

CAN ANYTHING GOOD EVER COME OUT FROM NAZARETH and Philip who brought him to Jesus never informed us that Jesus made him a FULL APOSTLE. Why on earth did all scholars SIDELINE BARNABAS all this while.  So let see an authority lend weight to my guesswork that BARNABAS could be the author.

PLEASE COPY AND PASTE THIS WEBSITE AND EXPLORE FULLY

http://www.mycrandall.ca/courses/ntintro/Heb.htm

Professor Barry D. Smith

CRANDALL UNIVERSITY

RELIGIOUS STUDIES 2033

The Letter to the Hebrews is one of the riddles of the New Testament. It is a genuine letter and not a theological treatise, because there are several personal references in the text that indicate that the author is actually writing to a specific group of people, and not writing for a general audience. In addition, the Letter to the Hebrews has a conclusion, standard for the epistolary form used at that time (13:22-25). But, unlike other letters in the New Testament, it does not have an introduction, which would serve to identify the author and the intended readers; it simply begins with the main body of the letter.
 

 1. Who wrote the Letter to the Hebrews?
1.1. Internal Evidence
Because there is no salutation to the letter, there is no internal, direct evidence for authorship. Any conclusion for authorship must derive from internal, indirect evidence.
1.1.1. What can be inferred about the author from Heb 2:3?
In Heb 2:3, the author implies that he was not an apostle or even an eyewitness of the events in Jesus' life. He writes, "Which [salvation] began to be spoken through the Lord was confirmed to us by those who heard him." The author includes himself with the readers as among those who were dependent upon the testimony of the original eyewitnesses and transmitters of authoritative traditions about Jesus.
1.1.2. In Heb 13:23, the author says that he and his readers were acquainted with Timothy: "Take notice that our brother Timothy has been released, with whom, if he comes soon, I will see you." In addition, the author had some connection with "those from Italy" (13:24). The former datum may be relevant since not everyone had an association with Timothy, but the latter datum is not much use in determining the identity of the author, since the identity of "those from Italy" is unknown. In addition, whether "those from Italy" were in Italy or were somewhere else at the time of the writing is unknown. Thus one cannot definitely conclude that the author was in Italy at the time of writing.
1.1.3. The use of the masculine participial form (diêgoumenon) implies the author is a man (Heb 11:32).  Of course this does not narrow down the possibilities much.
1.1.4. As will be explained below, the church has sometimes attributed the Letter to the Hebrews to Paul, but the internal evidence supporting such an attribution is weak.
A. There are a few, loose literary parallels between the Letter to the Hebrews and Paul’s letters. See Appendix H: Parallels between Hebrews and Paul’s Letters.
      There is also an extended loose parallel between Heb 3:7-19; 12:18-25 and 1 Cor 10:1-11. Both texts draw typological parallels between their respective readers and the experience of the generation of the exodus. There is no enough in common between the two texts, however, to justify the hypothesis of a common author.

Heb 3:7-19; 12:18-25

1 Cor 10:1-11

7 Therefore, as the Holy Spirit says, "Today, if you will hear His voice, 8 Do not harden your hearts as in the rebellion, in the day of trial in the wilderness, 9 where your fathers tested Me, tried Me, and saw My works forty years. 10 Therefore I was angry with that generation, and said, "They always go astray in their heart, and they have not known My ways.' 11 So I swore in My wrath, "They shall not enter My rest."' 12 Beware, brethren, lest there be in any of you an evil heart of unbelief in departing from the living God; 13 but exhort one another daily, while it is called "Today," lest any of you be hardened through the deceitfulness of sin. 14 For we have become partakers of Christ if we hold the beginning of our confidence steadfast to the end, 15 while it is said: "Today, if you will hear His voice, do not harden your hearts as in the rebellion." 16 For who, having heard, rebelled? Indeed, was it not all who came out of Egypt, led by Moses? 17 Now with whom was He angry forty years? Was it not with those who sinned, whose corpses fell in the wilderness? 18 And to whom did He swear that they would not enter His rest, but to those who did not obey? 19 So we see that they could not enter in because of unbelief. Heb 12:18-25 18 For you have not come to the mountain that may be touched and that burned with fire, and to blackness and darkness and tempest, 19 and the sound of a trumpet and the voice of words, so that those who heard it begged that the word should not be spoken to them anymore. 20 (For they could not endure what was commanded: "And if so much as a beast touches the mountain, it shall be stoned or shot with an arrow." 21 And so terrifying was the sight that Moses said, "I am exceedingly afraid and trembling.") 22 But you have come to Mount Zion and to the city of the living God, the heavenly Jerusalem, to an innumerable company of angels, 23 to the general assembly and church of the firstborn who are registered in heaven, to God the Judge of all, to the spirits of just men made perfect, 24 to Jesus the Mediator of the new covenant, and to the blood of sprinkling that speaks better things than that of Abel. 25 See that you do not refuse Him who speaks. For if they did not escape who refused Him who spoke on earth, much more shall we not escape if we turn away from Him who speaks from heaven.

1 Moreover, brethren, I do not want you to be unaware that all our fathers were under the cloud, all passed through the sea, 2 all were baptized into Moses in the cloud and in the sea, 3 all ate the same spiritual food, 4 and all drank the same spiritual drink. For they drank of that spiritual Rock that followed them, and that Rock was Christ. 5 But with most of them God was not well pleased, for their bodies were scattered in the wilderness. 6 Now these things became our examples, to the intent that we should not lust after evil things as they also lusted. 7 And do not become idolaters as were some of them. As it is written, "The people sat down to eat and drink, and rose up to play." 8 Nor let us commit sexual immorality, as some of them did, and in one day twenty-three thousand fell; 9 nor let us tempt Christ, as some of them also tempted, and were destroyed by serpents; 10 nor complain, as some of them also complained, and were destroyed by the destroyer. 11 Now all these things happened to them as examples, and they were written for our admonition, upon whom the ends of the ages have come.

Why do these few loose literary parallels not support the conclusion of Pauline authorship for the Letter to the Hebrews?
While there are a few literary parallels between them, there is no enough in common between the Letter to the Hebrews and Paul's letters to justify the hypothesis of a common author. The parallels are loose and imperfect. One would expect many more, closer parallels between them.
B. As already indicated, in Heb 2:3 the author includes himself with the readers as among those who were dependent upon the testimony of the original eyewitnesses and transmitters of authoritative traditions about Jesus. But Paul did not see himself as dependent upon human intermediaries, which suggests that he is not the author (Gal 1:1, 12; Eph 3:2-4). This conclusion is consistent with the fact that the author nowhere in the letter claims to be an apostle or to have ecclesiastical authority over the readers, unlike Paul (see Phil 2:12; 2 Thess 3:4; Philemon 21). In fact, again unlike Paul, the author only once refers to himself in the first person (10:32).
C. Much of the imagery used in the Letter to the Hebrews is unique, not to be found in any of Paul's letters: "to drift away" (2:1); "house" of God (3:2); "to mix faith and with what is heard" (4:2); "rest for the people of God" (4:9); the word of God as a "two-edged sword" (4:12); being "naked and exposed to view to his [God's] eyes" (4:13); "to lay a foundation of repentance from dead works" (6:1); "to crucify again" (6:6); land as either fruitful or barren (6:7-8); hope as an "anchor" (6:19); seeing the promises "from afar" (11:13); covenant as "growing old" (8:13); "a living way" (10:20); hearts "sprinkled" from an evil conscience (10:22); suffering as the "discipline" of a heavenly father (12:7-11); spiritual "lameness" (12:13); "city of the living God" (12:22); "festal gathering" (12:22). What does this suggest about the authorship of the Letter to the Hebrews?
Although there are cases where certain imagery only occurs in one of Paul's letters, it seems that the unique imagery of the Letter to the Hebrews is too abundant to attribute the letter to Paul.
D. The vocabulary and style of the Letter to the Hebrews are different from those found in Paul's letters. Because of Paul's practice of using amanuenses, it is precarious to argue non-Pauline authorship based on the vocabulary and style of a given letter, for differences in style and vocabulary between one letter and another may be due to the contributions of different amanuenses. (In the case of Paul, the definition of author must be expanded to allow for the contribution of amanuenses.) What can be said, however, is that, since they are unlike any of Paul's extant letters, the vocabulary and style of the Letter to the Hebrews provide no basis by which to conclude that Paul was its author. The Letter to the Hebrews most closely resembles the style and vocabulary of the Luke's writings, as Clement of Alexandria noticed, but not so much as to suspect Lukan authorship of the former.
1. Vocabulary
The Letter to the Hebrews has 154 hapaxlegomena, words that are found in it but nowhere else in the New Testament. To have so many hapaxlegomena is significant but, given the length of the Letter to the Hebrews and the uniqueness of its subject matter, does not ineluctably point to non-Pauline authorship. Romans has 113 and 1 Corinthians ninety-nine hapaxlegomena, which are fewer than Hebrews has, but not disproportionately so, especially considering that twenty of the hapaxlegomena in Hebrews are found in citations of the LXX. (Only the Pastoral Letters have a greater number of hapaxlegomena relative to their length.)
      Frequently-used words in Paul's writings that are also found in the Letter to the Hebrews include: hagiasmos (holiness); apolutrôsis ("release"; "redemption"); epaggelia ("promise");epouranios ("heavenly"); metanoia ("repentance"); suneidêsis ("conscience"); aggelos ("angel");aiôn ("age"); hamartanô ("to sin"); hamartia ("sin"); hamartôlos ("sinful"); gê ("earth"); eirêrê("peace"); elpis ("hope"); elpizô ("to hope"); ergon ("work"); hêgeomai ("to lead"); kardia ("heart");katargeô ("nullify," "abolish"); klêronomeô ("to inherit"); klêronomia ("inheritance"); klêronomos("heir"); martureô ("to witness"); martus ("witness"); menô ("to remain"); peirazô ("to test");peirasmos ("testing"; "trial"); sôtêria ("salvation"); huios [of Christ] ("son"). This shared vocabulary, however, is not enough to support the conclusion that Paul wrote the Letter to the Hebrews, because there are also many differences in vocabulary that are unexplained on the hypothesis of Pauline authorship. Now it is true that the unique subject matter of the Letter to the Hebrews could be responsible for the existence of its hapaxlegomena and the absence of certain Pauline words and phrases not needed to express that unique subject matter. Nonetheless, there are some words and phrases that are either found in Paul's letters but unexpectedly absent from Hebrews or present in Hebrews but surprising not found in Paul's letters. For example, the frequently used Pauline phrase "Christ Jesus" does not occur in Hebrews, whereas the use of the absolute use of the term "son" to refer to Jesus in Hebrews (1:2; 5:8; 7:28) is foreign to Paul's letters. (More frequently than in Paul's letters, in the Letter to the Hebrews, Jesus is referred to simply as "Jesus," with no accompanying title.) Similarly, in Hebrews God is never referred to simply as "father," except in a quotation from Ps 2:7 (1:5) and in the phrase "father of spirits" (12:9), whereas Paul frequently refers to God as "father." The term euaggelion ("gospel") never occurs in Hebrews, unlike its many occurrences in Paul's letters. The same is true of the distinctively Pauline words such as apokalupsis ("revelation") and apokaluptô ("to reveal"), gnôsis ("knowledge"), mustêrion("mystery"), plêroô ("to fulfil"), dikaioô ("to declare righteous"), phroneô ("to think"), to name a few. Conversely, the Letter to the Hebrews has words that do not occur in Paul's writings or occur infrequently as compared to the former: to hagion ("the sanctuary"), kreittôn ("better") teleioô ("to perfect"), hiereus and archiereus ("priest" and "High Priest"). More examples could be cited.
2. Style
As Origen pointed out, the style of the Letter to the Hebrews is more literarily polished and therefore is "better Greek in the framing of its diction" (sunthesei tês lexeôs 'Ellênikôtera) than Paul's letters and does not have Paul's typical "awkwardness of speech" (to en logô idiôtikon). Unlike Paul, the author of Hebrews makes copious use of complicated participial constructions. Also, his use of particles is different from Paul's. A particle is a part of speech, such as a preposition or conjunction, which functions to connect other parts of speech; an author's use of them tends to constitute a stylistic distinctive independent of the particular subject matter of a text. The author of the Letter to the Hebrews uses the particle hothen ("whence," "for this reason") six times (2:17; 3:1; 7:25; 8:3; 9:18; 11:19), whereas the same particle does not occur in Paul's letters. The same is true of the particles eanper (if indeed) (3:14; 6:3). The particle mêpote ("lest") occurs four times in Hebrews (2:1; 3:12; 4:1; 9:17) but only in 2 Tim 2:25. On the other hand, many of Paul's frequently used particles or combinations of particles do not occur at all in Hebrews, such as arti ("now"), ge ("even," "at least"), êdê ("now," "already"), epeidê ("when," "since"), pote("once"), eite ("if"), eige ("if indeed"), ei tis (if anyone), ei de kai ("but if," "if even"), ektos ei mê("unless"), mê pôs ("lest"), mêketi ("no longer"), nai ("yes"), dioper ("therefore"), men oun ("so then"), eiper ("if indeed"), sun ("with").
      Also, typically Pauline rhetorical expressions are absent from the Letter to the Hebrews: ti oun;("What then?"), ti gar ("What therefore?"), all' erei tis... ("But someone will say..."), ti oun epoumen;("What shall we say?"), epeis oun ("So you say"), mê genoito ("May it never be"), ara oun ("So therefore"), ouk oidate; (Do you not know?), touto de phêmi ("But I say this"). The author of Hebrews, however, has his own unique rhetorical devices: "About this we have much to say" (Heb 5:11); "Now the point of what we are saying is this" (Heb 8:1); "What more shall I say? Time would fail me" (Heb 11:32). He also uses the literary technique of alliteration in Heb 11:28: pistei prpoiêken to pascha kai tên prosuchusin tou haimatos ("By faith he kept the Passover and the sprinkling of blood"). In addition, the author of the Letter to the Hebrews introduces his quotations from the Old Testament with the formula "The Holy Spirit says" (legei to pneuma to hagion) (3:7) or "He [God] says" (legei) (1:6, 7; 5:6; 8:5, 10), whereas Paul introduces his quotations by the formulas "It has been written" (gegraptai) or "The scripture says" (legei hê graphê). Finally, the author of the Letter to the Hebrews scatters his exhortation sections throughout the letter, whereas Paul tends to keep doctrinal and exhortation sections separate, placing the latter at the end of his letters before the conclusion. These stylistic differences detract from the hypothesis that Paul wrote the Letter to the Hebrews, or at least someone else had a hand in its composition. 
E. Whereas fewer than half of the Old Testament quotations in Paul’s letters are from the LXX, all quotations from the Old Testament in the Letter to the Hebrews with the exception of Heb 10:30 are from the LXX. Why does this datum support the view that Paul did not write the Letter to the Hebrews?
This datum suggests that the author of the latter was not Paul, for it is inexplicable that Paul would depart from his normal procedure. 
F. Another indicator of non-Pauline authorship is the different exegetical use made of Hab 2:4 (see 10:37-38; Rom 1:17 / Gal 3:11). While it is not impossible, it seems improbable that an author would use an Old Testament text in two different ways. This is even more true of Paul because he interprets Hab 2:4 in the same way in two different letters, so that this Old Testament text seems to have the status of programmatic text for him. The same could also be said the use of 2 Sam 7:14 by both authors (Heb 1:5 / 2 Cor 6:18).
G. There are some theological commonalties between Paul's letters and the Letter to the Hebrews, but these tend to be too general to be significant. Christ the Son as the pre-existent agent of creation (see Col 1:16 and Heb 1:2) and the idea of the new covenant occur in both (see 1 Cor 11:25; 2 Cor 3:6, 14; Gal 4:24 and Heb 8-10). Also both agree that with the death and resurrection of Christ the Law has been abrogated, but each makes a different application of this. In fact, there are more differences in theological emphasis between the Letter to the Hebrews and Paul's letters than there are commonalties. The author of the Letter to the Hebrews makes extensive use of typology relating to the tabernacle, the Day of Atonement and the high priesthood, which is absent from Paul's letters. Unlike Paul, he interprets Jesus as a High Priest according to the order of Melchizedek who enters the heavenly sanctuary to offer his own blood as an atoning sacrifice. Absent from Paul's letters also is the idea of perfection or to perfect as applied both to Jesus and believers, so prevalent in Hebrews (Paul's use of "to be perfected" in Phil 3:12 is not quite the same as that found in Hebrews, since it refers to eschatological perfection.) Likewise, unlike many of Paul's letters, there is no interest in the Letter to the Hebrews in addressing the question of how a person is declared righteous (dikaioô and dikaiosunê), the status of the Law and its relation to being declared righteous or how faith and works relate to each other. In fact, in Hebrews, the term "righteousness" (dikaiosunê) is used in an ethical sense not Paul's forensic sense. As already indicated, the author uses Hab 2:3-4 to make a different theological point as compared to Paul (Heb 10:37-38; Gal 3:11; Rom 1:17). (The phrase in Heb 11:7 "the righteousness according to faith" does not have a Pauline meaning.) Unlike Paul, the Letter to the Hebrews says nothing about gentiles and the church, nor is the uniquely Pauline distinction between the Spirit and flesh to be found in the letter. Paul's idea of spiritual union with Christ expressed by the phrase "in Christ" (or a synonym) does not occur in Hebrews. Now some of the omissions of typical Pauline theological ideas may be attributable to the intended readership and purpose but probably not all, given the length of the Letter to the Hebrews. Thus, these data suggest that Paul did not write the Letter to the Hebrews.

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 SUMMATION OF THE MISSION STATEMENT OF I S M

KENEZIANISM or ISM is founded on the discovery of all the natural and eternal laws in creation and full obedience to all of them.

Dr Kenez argues that since there is only:
• One created universe, of which we all share its amenities,
• One earth, on which we all stand, walk about, build our physical structures, plant on, harvest from and solely depend on for our food,
• One atmospheric air that all living things breathe from to live,
• One rainfall that provides the water for all plants and animals,
• One sun and a moon that illuminate the world day and night,
• One anatomy and physiology that ensures our survival or death,

• Therefore, there must One Almighty Creator, who is the Ultimate Designer and Engineer responsible all that we can think, say, hear, feel and see! He/She/It is our Father/Mother/Creator that deserves our gratitude, obedience and loyalty.

In brief, Kenezians worship this Absolute Truth wherever it is found; on, below or above the earth! Tell, Live, Propagate and Die for the Truth! This principle and only this lifestyle guide the true sons and daughters of the Almighty Creator of the universe who we designate as crusaders for world peace for our global village!

Dr. Jideofo Kenechukwu Danmbaezue a.k.a. Rev. Prof. J. J. Kenez, D.Sc.

Consultant clinical Psychologist & Existential Family Therapist,

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