The NIV, released in 1978 was translated using, NOT the Greek "Textus Receptus" but a series of translations known as the Alexandrian or 'Westcott-Hort' text.

Just what is this "Westcott-Hort" text, what is it and who wrote it?

As the names imply, the answer is two men: Brooke Foss Westcott (1825-1903) and Fenton John Anthony Hort (1828-1892).

Both were Non-Christian Anglican "ministers" who held strongly to Alexandrian beliefs and had a well documented deep-rooted hatred for the King James Version of the Bible and for the Greek "Textus Receptus".

Let's examine the lives of these men and I'll let YOU decide how "HOLY" their translation was:

Brooke Foss Westcott 

As an undergraduate at Cambridge, B.F. Westcott also founded the Hermes Club, which he named after the Graeco-Egyptian deity, Hermes Trismegistus.   Subsequent Hermetic societies founded by other Spiritualists would become famous in England -- one organized in 1884 by Anna Kingsford and Edward Maitland, which was in close contact with the Theosophical Society, and The Order of the Golden Dawn founded by MacGregor Mathers and Wynn Westcott.

In 1853, two years after founding the Cambridge University Ghost Society, F.J.A. Hort and B. F. Westcott agreed, upon the suggestion of publisher Daniel Macmillan, to take part in "an interesting and comprehensive 'New Testament Scheme,'" that is, to undertake a joint revision of the Greek New Testament.

The project was withheld from public knowledge during the twenty years required by Westcott and Hort to complete the New Greek Text and during the subsequent ten years during which an English Revision Committee revised the 1611 Authorized Version.

However, during this period of nearly thirty years, Drs. Westcott and Hort maintained their involvement in the Spiritualist pursuits of their various secret societies and political cabals: the Hermes Club, Ghost Society, Company of Apostles, and Eranus.

Dean John William Burgon refuted the claims of the Westcott-Hort Theory as:

"the latest outcome of that violent recoil from the Traditional Greek Text, -- that strange impatience of its authority, or rather denial that it possesses any authority at all, -- which began with Lachmann just 50 years ago (viz. In 1831), and has prevailed ever since; its most conspicuous promoters being Tregelles (1857-72) and Tischendorf (1865-72) . . . Drs. Westcott and Hort have in fact outstripped their predecessors in this singular race. Their absolute contempt for the Traditional Text, -- their superstitious veneration for a few ancient documents; (which documents however they freely confess are not more ancient than the 'Traditional Text' which they despise;) -- knows no bounds." (John William Burgon, B. D., The Revision Revised, Dean Burgon Society Press, 1883, pp. 241-42, 270)


The following are letters written from Brooke Foss Westcott to various people and the quotes are directly from his letters. The bold type, italics and color are placed for emphasis and did not appear as such in his original letters:

Written January 1852 concerning SPIRITUALISM
"The interest and importance of a serious and earnest inquiry into the nature of the phenomena which are vaguely called 'supernatural' will scarcely be questioned.' . . . My father ceased to interest himself in these matters not altogether, I believe, from want of faith in what, for lack of a better name one must call Spiritualism, but because he was seriously convinced that such investigations led to no good. But there are many others who believe it possible that the beings of the unseen world may manifest themselves to us in extraordinary ways, and also are unable otherwise to explain in many facts the evidence for which cannot be impeached."

Written to John A. Hort, May 5, 1860
"For I too 'must disclaim settling for infallibility.'  In the front of my convictions all I hold is the more I learn, the more I am convinced that fresh doubts come from my own ignorance, and that at present I find the presumption in favor of the absolute truth -- I reject the word infallibility -- of Holy Scripture overwhelming."

June 14, 1886 -- To the Archbishop of Canterbury
"No doubt the language of the rubric is unguarded, but it saves us from the error of connecting the presence of Christ's glorified humanity with place: heaven is a state and not a place."

March 4, 1890 -- To the Archbishop of Canterbury
"No one now, I suppose holds that the first three chapters of Genesis, for example, give a literal history -- I could never understand how any one reading them with open eyes could think they did -- yet they disclose to us a gospel." (Also in Westcott’s New Bibles, James H. Sightler, M.D.; Page 14; Westcott, A., op.cit.,Vol. II,p.89)

Concerning the bodily resurrection of Jesus:
"It may indeed be said that the Church was founded upon the belief in the Resurrection and not upon the Resurrection itself; and that the testimony must therefore be limited to the attestation of the belief, and cannot reach to the attestation of the fact." (Westcott’s 1867 pamphlet, The Resurrection as a Fact and as a Revelation, page 13)

"The Revelation (of the Resurrection) was a Revelation to believers…That which is of the earth can perceive only that which is of the earth. Our senses can only grasp that which is kindred to themselves:  the world could not see Christ, and Christ could not - there is a Divine impossiblility - shew Himself to the world. To have proved by incontestable evidence that Christ rose again as Lazarus rose again, would have been not to confirm our faith but to destroy it irretrievably"  (The Gospel of Life, New York; Macmillan & Co., 1892, p.35, Heresies of Westcott and Hort 1979, pp 32-33)

"The Resurrection, to set the matter in another light, was not an isolated event. It was and is an abiding fact. It was the beginning of a new and living relation between the Lord and His People."  (The Gospel of Life, New York; Macmillan & Co., 1892, p.35, Heresies of Westcott and Hort 1979, pp 32-33)

Concerning Darwinism:
"A celebrated author and divine has written to me that ‘he has gradually learnt to see that it is just as noble a conception of the Deity to believe that He created a few original forms capable of self development into other needful forms, as to believe that He required a fresh act of creation to supply the voids caused by the actions of his laws." (Second edition of Darwin’s Origin, January 1860 quoting from Westcott’s letter)

Concerning Incarnation:
"The essence of the idea of the Incarnation lies not in the recognition of a distinct divine person, but in the personal and final union of the Godhead and humanity. The Divine counsel of the union of God with man realized in the Incarnation is the foundation of Revelation" (The Gospel of the Resurrection of 1866)

"The Incarnation if commonly made to depend on the Fall:  the conceivableness of the Incarnation lies in the thought of what man was originally made, and not in what he became through his self-assertion: Man did not lose the image of God by the Fall. His essential nature still remained capable of union with God, but it was burdened and hampered. And further: “We believe that the Incarnation would have been necessary for the fulfillment of man’s destiny even if he had perfectly followed the divine law"  (Westcott,B.F. op.cit.,History Faith, p.250-51, Christus Consummator, p.104,116,118., Historic Faith,p.66)

There is much more that can be written to show what manner of man Mr. Westcott really was, however, I think you've got enough to understand.




Website by: T. L. Tuberville