c. 1000 BC
(probable)
1000 BC
(probable)
c. 1000 BC
(probable)
c. 1000 BC
(probable)
Across five separate lectures spanning 1968 to 1971, Neville repeatedly cites the same scriptural evidence for his central teaching that Jesus Christ is God the Father: the 2nd Psalm's words 'Thou art
c. 1000 BC
(possible)
c. 1000 BC
(probable)
c. 1000 BC
(probable)
c. 1000 BC
(probable)
c. 1000 BC
c. 1000 BC
(probable)
Neville recounts a mystical vision in which his skull seems to explode and he beholds David, with the severed head of Goliath before him; through the vision his "memory returns" and he recognizes that
c. 1000 BC
(probable)
Neville describes reading Scripture as watching "six thousand years gathered together into one contemporary moment." He places David's story, traditionally set about a thousand years before Christ, am
c. 630 BC
(probable)
Neville illustrates that the principle of imagining fulfilling itself in one's life is nothing new, tracing the teaching 'whatever you desire, believe that you have received it, and you will' back rou
c. 600 BC
Neville dates the Book of Jeremiah to circa 600 B.C., citing Jeremiah 30:6 ('Can a man bear a child?
c. 600 BC
(probable)
Neville explains that the '1,260 days' pattern of his own mystical unfolding — four experiences he dates between July 20, 1959 and January 1, 1963 — mirrors a prophecy in the last chapter of the Book
400 BC
(probable)
Neville examines Paul's argument in the 9th chapter of Romans, which draws together two Old Testament stories from very different eras — one he dates to 1856 BC (Jacob and Esau's birth to Rebecca) and
between 50 BC and 50
(possible)
c. 36 BC
(possible)
c. 31 BC
(probable)
between 30 BC and 1970
(possible)
4 BC
(probable)
c. 0
Neville recalls that he formerly believed the story of Jesus had happened two thousand years ago to another man, and now sees Jesus as a pattern.
before 1
between 1 and 100
c. 1
(possible)
c. 1
(probable)
Neville contrasts the conventional, roughly 2,000-year-old historical account of Jesus Christ with what he describes as its true, personal fulfillment within the individual.
c. 1
(probable)
c. 1
(possible)
Across four lectures spanning 1963 to 1971, Neville repeatedly addresses the widespread belief — which he says he was taught as a child and is still asked about constantly — that Jesus Christ was a hi
c. 1
(probable)
between 1 and 100
(probable)
Neville argues that Paul, despite the vivid and specific trials recounted in Acts and his own letters — imprisonment, shipwreck, and trial before King Agrippa — is not named in any surviving non-bibli
between 1 and 1959
(possible)
c. 1
(possible)
Neville draws on the opening chapter of Paul's letter to the Romans — 'the invisible things of God are clearly seen, being understood by the things that are made' — to argue that this teaching, though
between 1 and 100
(possible)
between 1 and 100
(probable)
between 1 and 100
c. 1
(probable)
He says his mother taught him, as the hearers' mothers taught them, that everything claimed of Christ happened two thousand years ago.
c. 27
(possible)
Across multiple lectures, Neville repeatedly insists that the same miraculous power that operated in Jesus's works in Galilee two thousand years ago is present and active now, within every person, rat
between 30 and 33
(probable)
Neville tells his audience that others regard Jesus as dead, having died some two thousand years ago -- by the conventional first-century reckoning -- but that 'we' instead recognize him as the God wi
c. 33
(possible)
c. 50
(probable)
between 50 and 61
before 52
(probable)
Neville states that Paul wrote his epistle to the Galatians before 52 AD, earlier than any of the four gospels, and that all of Paul's letters predate the gospels' composition.
before 52
(probable)
between 64 and 68
(possible)
Neville challenges the church tradition that Paul was martyred -- possibly "fed to the lions" under Nero -- pointing out that Scripture itself never records any such death, and that the Greek word ren
between 70 and 95
70
(probable)
c. 100
(probable)
Across several lectures, Neville discusses the scholarly dating of the Gospel of John relative to the other three gospels, at different times citing it as written around 90 A.D., at the end of the fir
between 100 and 199