Nicolaitans

Acts 6:5 tells us that this Nicolas was "a proselyte of Antioch." The fact that he was a proselyte tells us
that he was not born a Jew but had converted from paganism to Judaism. Then he experienced a second
conversion, this time turning from Judaism to Christianity. From this information, we know these facts
about Nicolas of Antioch:

 He came from paganism and had deep pagan roots, very much unlike the other six deacons who came
from a pure Hebrew line. Nicolas' pagan background meant that he had previously been immersed in
the activities of the occult.
 He was not afraid of taking an opposing position, evidenced by his ability to change religions twice.
Converting to Judaism would have estranged him from his pagan family and friends. It would seem to
indicate that he was not impressed or concerned about the opinions of other people.
 He was a free thinker and very open to embracing new ideas and concepts. Judaism was very different
from the pagan and occult world in which he had been raised. For him to shift from paganism to
Judaism reveals that he was very liberal in his thinking, for most pagans were offended by Judaism.
He was obviously not afraid to entertain or embrace new ways of thinking.
 When he converted to Christ, it was at least the second time he had converted from one religion to
another. We don't know if, or how many times he shifted from one form of paganism to another
before becoming a Jewish proselyte. His ability to easily change religious "hats" implies that he was
not afraid to switch direction in midstream and go a totally different direction.

Occultism was a major force that warred against the Early Church. In Ephesus, there were many
forms of idolatry but the primary pagan religion was the worship of Diana (Artemis).
In the city of Pergamos, there were numerous dark and sinister forms of occultism, causing Pergamos to
be one of the most wicked cities in the history of the ancient world. In both cities, true believers of Jehova
were persecuted fiercely by pagans, more than in other places.
As the pagan activities were central to everyday life in these cities it was very hard to live separately
from them . Occasional slipping in and out of paganism would have been very easy for young or weak be-
lievers since most of their families and friends were still pagans.
Thus a converted Gentile would have found it difficult to stay away from all pagan influence.

According to the writings of the Early Church leaders, Nicolas after his conversion taught compro-
mise, spreading idea that total separation between Christians and the practices of occult was not dan-
gerous. From Early Church records it seems apparent that this Nicolas of Antioch was so immersed in
paganism, Judaism, and Christianity that he had a stomach for all of it. He had no problem intermingling
these beliefs. He saw no reason why Christians couldn't continue to fellowship with those still involved
in the black magic or even practise it.
Nicolas' deep roots in paganism may have produced in him a tolerance for occultism and paganism.
Growing up in this perverted spiritual environment may have caused him to view the satanic activities as
acceptable and even enlightening for Christians.

It seems that the "doctrine of Nicolaitans" that Jesus "hated" was the very early form of ecumenism, too.
Active promotion of compromise lead to a weak version of Christianity, culminating in Laodicea. Church
without power, conviction and identity - corrupted, worldly people accepting false belives in the name of
"love" and acceptance. Yet very comfortable with their lack of discernment, in need of nothing.

God wants the Laodiceans to understand the dangers of Nicolaitans doctrine. This kind of teachings
would result in total defeat for its followers. By allowing dominance of sin and compromise with the
world they sipmly won't see the need to follow the advice of "Faithfull and True Witness" -Rev.3:14.

It is significant that the "deeds" and "doctrines" of the Nicolaitans are only mentioned in connection
with the churches in these two occultic and pagan cities: Ephesus and Pergamos.
 “ The city of Pergamos was a literal place - the capital city of ancient Mysia in Asia Minor...
Once established in Pergamos, the Babylonian priesthood set up their religion there; thus Pergamos
soon became the new seat of the ancient Babylonian sun worship.
We must therefore look at what actually took place in the literal Pergamos to understand what is being
alluded to in the mystical or prophetic (e.g. symbolic) Pergamos of Rev. 2:13.
When Attalus , the Pontiff and King of Pergamos died in 133 BC, he bequested the Headship of the
“Babylonian Priesthood” to Rome.
William B. Barker in his book "Lares and Penates" cracks open the codeword Pergamos as used by
St. John in Rev. 2:13. He writes:
'The Chaldean magi enjoyed a long period of prosperity at Babylon. A pontiff appointed by the
sovereign, ruled over a collage of seventy two hierophants...(just as popes have 70 cardi -
nals). The defeated Chaldeans fled to Asia Minor, and fixed their central collage at Pergamos
... Here, independent of state control they carried on the rites of their religion, and plotted
against the peace of Persian Empire caballing with the Greeks for that purpose.'
Thus, we see that the Chaldeans continued to wield political and religious influence, injecting their
presence into the next world empire. When the city was later given to Rome ( Rome acquired the city of
Pergamos by decree of Attalus III, bequeathing his kingdom to Roman Caesar), the priesthood of Per-
gamos moved to a new power centre on the Italian peninsula.
Within the pagan Roman Empire they were able to continue their ancient Chaldean practices, and
according to John Valvoord, chancellor of Dallas Theological Seminary:
´when teachers of the Babylonian mystery religions later moved from Pergamum to Rome,
they were influential in paganising Christianity and were the source of many so called re-
ligious rites which have crept into ritualistic churches.`

The Pergameanes worshipped a plethora of gods including Dionysus, or Bacchus (the god of wine)
and a virgin goddess associated with secret fertility cult rituals, and an order of temple ”virgins” (like
nuns?) who performed the services of religious prostitutes".

P.D.Stuart - “Codeword Barbêlôn, Danger In Vatican”, p. 504-505.

“In 378 A.D. bishop of Rome Damasus was made pope of the ´Catholic Church`, uniting both sys-
tems and injecting further the Barbêlônian “mysteries” into the Catholic Church. From that time all
the rites and Pagan rituals of the Barbêlônian ´mystery religion` were centred in Rome: the icons of
the Virgin goddess Ishtar, whom the Pagans worshipped as queen or mistress in heaven; the festivals
celebrated in honour of their chief god, Bel-Marduk (or Beelzebub); the fertility rites of Easter; the
annual spring festivals; the cult of relics; the veneration of a Virgin Mother; the consecrated host, or
wafer; the rosary and other fertility rites of Giza.
Even The Catholic Encyclopaedia admits: “A great many pagan customs, celebrating the return of
spring, gravitated to Easter. The egg is the emblem of germinating life of early spring… the rabbit is a
pagan symbol and has always been an emblem of fertility”.

P.D.Stuart - “Codeword Barbêlôn, Danger In Vatican”, p. 483.