textfiles-politics/pythonCode/personTestingOutput/forg4.xml

<xml><p> 36 page printout, pages 112 to 147 of 322
CHAPTER IV</p>

<p> THE SAINTLY "FATHERS" OF THE FAITH</p>

<p> "The greater <ent type='PERSON'>Saint</ent>, the greater Liar." Diegesis.
"The principal historians of the patristic period cannot
always be completely trusted." (CE. vi, 14.)</p>

<p> EMBRACED WITIFIN CE.'s confession of patristic
untrustworthines and perversion of truth is every "Father" and
Founder of <ent type='ORG'>the Church</ent> of Christ of the first three centuries of the
fabrication of the new Faith, -- as by their own words will now be
demonstrated. Yet upon these self-same not-to-be-trusted fabulists
and forgers do the truth and validity of <ent type='ORG'>the Christ</ent> and the
<ent type='NORP'>Christian</ent> religion solely and altogether depend. They dertroy it.</p>

<p> The Fathers of our country, framers of our Constitution and
form of government, were men of personal honor and of public
probity; the most of them were <ent type='NORP'>Infidels</ent>. The "Fathers" and founders
of the <ent type='NORP'>Christian</ent> religion and <ent type='ORG'>Church</ent> of Christ were, all of them,
ex-<ent type='NORP'>Pagan</ent> charlatans -- "we who formerly used magical arts," as
Father <ent type='PERSON'>Justin Martyr</ent> admits (I Apology, <ent type='ORG'>xiv</ent>), who took up the new
<ent type='NORP'>Christian</ent> superstition and continued to ply the same old magical
arts under a new veneer, upon the ignorant and superstitious pagans
and near-pagans, as the ensuing pages will demonstrate. The,
Fathers will show themselves to be wholly destitute of common sense
of opinion and of common honesty of statement, credulous and
mendacious to the n-th degree.</p>

<p> It is of capital importance to an intelligent and adequate
understanding of the <ent type='NORP'>Christian</ent> religion, of which these Fathers
were the originators and propagandists, to see their work in the
making, and to know the mental and moral limitations and
obliquities of these fatuous, fabling, forging Fathers of the
<ent type='ORG'>Church</ent>. We shall see them to be grotesquely credulous of every
fable, many of which themselves fabricated: reckless of truth to
the highest degree; fluent and unscrupulous Liars of the Lord,
whose lies, if thereby the "glory of God" were made the more to
abound, they, like <ent type='PERSON'>Paul</ent>, counted it no sin (Rom. iii, 7), as we
have seen confessed. lake <ent type='PERSON'>Paul</ent>, "being crafty," they made a holy
craft of catching the credulous with guile; and like <ent type='PERSON'>Paul</ent>, they
boasted of it. (2 Cor. xii, 16.)</p>

<p> For the ampler appreciation of the utter incapacity of these
pious ex-<ent type='NORP'>Pagan</ent> and ex-<ent type='PERSON'>Magi</ent>cian Fathers to comprehend truth or to
tell it, and of their childish and reckless irresponsibility in
relating as truth what they knew was not true, we need but look
briefly at their records and wonder at their moronic mentality. For
this purpose, and to watch the snow-ball-like roll and growth of
their Fatherly "traditions" and fabrications into forged <ent type='ORG'>Church</ent>,
Creed, and <ent type='ORG'>Dogma</ent>, a brief sketch is given, in chronological order
-- a veritable Roll of Dishonor -- of the chiefest of them; citing
Under each name a few -- out of innunierable -- of their
extravagant, childish-minded and tortuous precepts and practices of
<ent type='NORP'>Christian</ent> propaganda; together with sundry forgeries perpetrated by
them or in their sainted names.</p>

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<p> An admirable norm and test of trustworthiness is stated by
<ent type='PERSON'>Middleton</ent>, one of the keenest critics of the Miracle-mongering of
the Feathers: "The authority of a writer who affirms any
questionable fact, must depend on the character of his veracity and
judgment. In many cases the want of judgment alone has all the same
effect, as the want of veracity, too, towards invalidating the
testimony of a witness; especially in cases of an extraordinary or
miraculous nature, where the weakness of men is more apt to be
imposed upon." (A Free Inquiry, P. 26.) It will give pause to
think, to that yet great and priest-taught clash of Believers who,
like the Fathers themselves, "think the credibility of a witness
sufficient evidence of the certainty of all facts indifferently,
whether natural or supernatural, probable or improbable, and
knowing no difference between faith and facts, take a facility of
believing to be the surest m<ent type='GPE'>ark</ent> of a good <ent type='NORP'>Christian</ent>." (Ibid,
Preface, v.) Their faith reasons -- if at all -- in the terms of
Father <ent type='NORP'>Tertullian</ent>: "It is by all means to be believed, because it
is absurd; the fact is certain, because it is impossible." (De
<ent type='PERSON'>Carne Christi</ent>, ch. v, <ent type='ORG'>ANF</ent>. iii, 525.)</p>

<p> The mental limitations of the Fathers we have seen several
times admitted and apologized for by CE.; further it confesses of
them: "It was natural that in the early days of <ent type='ORG'>the Church</ent>, the
Fathers, writing with little scientific knowledge, should have a
tendency" to fall into sundry comical and preposterous errors "now
entirely abandoned" (iii, 731). This is but another of its many
luminous confessions of the ignorance and uncritical credulity of
the pious Fathers, extending over fifteen hundred years of <ent type='ORG'>Church</ent>
history, and even yet!</p>

<p> The childlike mental processes of the Fathers, their all-accepting credulity, and the utter worthlessness of their opionns
and "traditions" as to things divine and human, is oft-admitted and
will be made manifest. We shall soon see that the Four Gospels
which <ent type='ORG'>Christans</ent>, with childlike faith accept as the genuine
handiwork of the apostles and immediate companions of Christ, are
anonymous forgeries of a century and more after their time, and
that the other New Testament booklets, Acts and Epistles of the
alleged apostles, are so many other forgeries made long after their
times.</p>

<p> The forged New Testament booklets and the foolish writings of
the Fathers, are the sole "evidence" we have for the alleged facts
and doctrines of our most holy Faith, as is admited by (CE.: "Our
documentary sources of knowledge about the origins of <ent type='NORP'>Christian</ent>ity
and its earliest development, are chiefly the New Testament
<ent type='PERSON'>Scripture</ent>s and various sub-Apostolic writings, the authenticity of
which we must to a great extent take for granted here. (CE, iii,
712.) The <ent type='NORP'>Christian</ent> religion and <ent type='ORG'>the Church</ent> thus <ent type='ORG'>confessedly</ent> exist
upon data and documents the authenticity and verity of which "must
be taken for granted," -- but which are well known, and are here
easily shown, to be false and fabricated, with deceptive intent.</p>

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<p> PATRISTIC "TRADITION"</p>

<p> This word "tradition," of Fathers and <ent type='ORG'>Chirch</ent>, we shall
frequently meet, such "tradition" being urged as evidence of the
reality and verity of these things with easy gesture "taken for
granted" by the beneficiaries of the <ent type='ORG'>System</ent> based upon them. What,
then, is "tradition"? Of what value is "tradition," as evidence of
things naturally incredible and unverifiable, -- of alleged events
and miraculous happenings over a century before the "traditions" --
invariably contradictory -- which first allege them as facts for
Faith? For instance: "The famous texts of Irenaeus on Apostolic
Succession are a testimony to the faith [i.e. "traditions"] of the
second century, rather than an example of historical narrative."
(CE. vii, 341.)</p>

<p> Tradition is popular stories and hand-me-down reports or
gossip current in the community or passing current among any
particular class of people; it is of the same stuff as legend is
made of. One pious Father or propagator of the Faith would aver
some wonder-tale which would attract credulous interest; the next,
in repeating it, invariably embroiders it with new fancies, and so
it grows like a snowball of fables. We have seen the example of the
garnishments of the Fathers to the forged Aristeas-tale regarding
the Septuagint; we shall see the Fatherly "traditions" suddenly
crop up a century or two after some alleged event, embroider and
expand -- and contradict themselves from Father to Father in the
telling, with respect to every single instance: Gospel-tales,
forged "apocrypha" narratives, false foundations of churches,
bishops, popes, apostolic successions. Thus the Fathers inflated
their originally fictitious "traditions" of this and that, and on
such bases the New Testament and <ent type='ORG'>the Church</ent> of Christ arose. Of
course, the credibility of any "tradition" or alleged fact depends
wholly on the credit of the first narrator of it, to all later
repeaters it is purely hearsay, and gains no further credit from
the number of those repeating the original tale. If a thing is a
lie when first told, repetaion ad <ent type='ORG'>infinitum</ent> cannot make it into a
truth.</p>

<p> In a note to one instance of patristic tradition recorded in
the bulky collection, the editors of the <ent type='ORG'>ANF</ent>., to which we are
indebted for most of what follows regarding these fatuous Fathers,
make fhis sententious comment: "Hearsay at second-hand, and handed
about among many, amounts to nothing as evidence." And this is the
comment of Father Bishop <ent type='PERSON'>Eusebius</ent>, the first <ent type='ORG'>Church</ent> historian, on
the "traditions" of good Father Bishop <ent type='PERSON'>Papias</ent>, firist of the sub-Apostolic Fathers: "These sayings [of <ent type='PERSON'>Jesus</ent> Christ and apostles]
consisted of a number of strange parables, and doctrines of our
<ent type='PERSON'>Saviour</ent>, which the authority of so venerable a person, who had
<ent type='ORG'>liv</ent>ed with the apostles, imposed on <ent type='ORG'>the Church</ent> as genuine." (Mist.
Eccles. Bk. III, ch. 39.) But this is simply another fictitious
"tradition," that <ent type='PERSON'>Papias</ent> "<ent type='ORG'>liv</ent>ed with the apostles," for he did not,
as his own words and CE. will disclose when we come to sketch that
pious fabulist of a Father. Such are patristic and ecclesiastical
"traditions," of which sufficient examples are yet to be noticed,</p>

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<p> THE TWELVE "TRADITIONAL" APOSTLES </p>

<p> There were Twelve Tribes of <ent type='GPE'>Israel</ent>: and <ent type='PERSON'>Moses</ent>, coming down
from <ent type='GPE'>Sinai</ent>, appointed twelve young men "according to the twelve
tribes of <ent type='GPE'>Israel</ent>" to sacrifice at the twelve phallic pillars which
he get up to celebrate the giving of the Law. (Ex. x<ent type='ORG'>xiv</ent>, 4-5.) So
"tradition" has it that <ent type='PERSON'>Jesus</ent> appointed <ent type='PERSON'>Twelve Apostles</ent>: "The
number twelve was symbolical, corresponding to the twelve tribes of
<ent type='GPE'>Israel</ent>" (EB. i, 264); but the whole story is fictitious, says EB.
(iii, 2987), with the soundest Scriptural basis for its conclusion.
As this -- and many other fictional features of <ent type='ORG'>the Christ</ent>-biographies -- are fully examined in my Is It God's Word? (Chaps.
XIII-XIV), I must refer to it for the confused "traditions" of the
Twelve, for the purpose of showing their wholly fictitious
character,</p>

<p> After the same "symbolical" fashion the legendary "Seventy
Elders of <ent type='GPE'>Israel</ent>," commanded by <ent type='PERSON'>Yahveh</ent> and chosen by <ent type='PERSON'>Moses</ent> (Num.
xi, 16, 24), had their counterpart in the equally legendary
"Seventy Disciples, whom also the lord appointed" (<ent type='PERSON'>Luke</ent> x, 1), --
and who furnished so many zealous missionaries and early church-founders, as their "records" pretend, and so many of which are by
CE,. declared to be fraudulent and forged. <ent type='ORG'>Bear</ent> in mind that the
"Gospel"' records, as we shall see, are anonymous forgeries of a
century and more after the "traditional" events recorded; and the
unreliable nature of "tradition" is further illutitrated.</p>

<p> The probability if not assurance will appear the stronger, as
we proceed with the Fathers and with the "sacred writings," that
the Holy Twelve had no exintence in the flesh, but their "cue"
being taken from the Old Testament legends, they were mere names --
dramatic persons, -- masks of the play, -- of "tradition," such as
<ent type='PERSON'>Shakespeare</ent> and all playwrights and fiction-writers create for the
actors of their plays and works of admitted fiction.</p>

<p> A very curious and challenging admission is made by CE. in
speaking of the noted forgeries, long regarded as inspired, of the
"Pseudo-Dionysius the <ent type='NORP'>Areopagitc</ent>," who "clove unto <ent type='PERSON'>Paul</ent>" after his
Mar's Hill harangue (Acts xvii, 34), and all whose name many
precious forgeries -- "a series of famous writings" (CE. v, 13) --
were forged by pious <ent type='NORP'>Christian</ent>s "at the very earliest in the latter
half of the fifth century," and which were "of highest and
<ent type='GPE'>universully</ent> acknowledged authority, both in the <ent type='LOC'>Western</ent> and in the
<ent type='LOC'>Eastern</ent> <ent type='ORG'>Church</ent>, lasting until the beginning of the fifteenth
century," followed by a "period of aharp conflict Waged about their
authenticity, begun by <ent type='PERSON'>Laurentius Valla</ent>, and closing only within
recent years." (CE. v, 15.) "Those writings," says CE. -- with more
far-reaching suggestion than intinded "with intent to deceive,
weave into their narrative certain fictitious personages, such as
<ent type='PERSON'>Peter</ent>, <ent type='PERSON'>James</ent>, <ent type='PERSON'>John</ent>, <ent type='PERSON'>Tim</ent>othy, <ent type='ORG'>Carpus</ent>, and others." (CE. vii, 345.)
If these great <ent type='PERSON'>Apostles</ent> and "pillars of the Faith" are "fictitious
personages" in the long-revered but now admitted forgeries of
Pseudo-Dionysius, by what token may they be any the less fictitious
personages in the hundreds of other equally forged <ent type='NORP'>Christian</ent>
writings Which we shall notice, -- as also in the to-be-deomonstrated forgeries of Gospel, Acts and Epistles, in which the
identical personages, or dramatis personae, play their imaginary </p>

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<p>and self-contradictory roles, as we shall promptly see? For fifteen
hundred years, and until "only within recent years," were the
<ent type='NORP'>Dionysian</ent> forguries tenaciously proclaimed as genuine by the Holy-Ghost-guided <ent type='ORG'>Church</ent>; may it not have been equally misguided as to
the "suthenticity" of its Gospels and other "sacred writings"? If,
in the venerated "pseudo-Areopagite," the sainted <ent type='PERSON'>Peter</ent>, <ent type='PERSON'>Paul</ent>,
<ent type='PERSON'>John</ent>, et als., are admittedly "fictitious personages," how do they
acquire the flesh and blood of actual persons in Gospels and
Epistles? We shall see.</p>

<p> I. The <ent type='PERSON'>Apostles</ent></p>

<p> Two of them, the principal, <ent type='PERSON'>Peter</ent> anh <ent type='PERSON'>John</ent>, are described to
be "<ent type='ORG'>anthropoi agrammatoi kai</ent> idiotai -- unlearned and ignorant men"
(Acts iv, 13); all Twelve were of the same type and well matched.
They were variously picked up from among the humblest and most
superstitious of the Galilee peasants, fishermen and laborers,
"called" personally, we are told by the Son of God, the proclaimed
King-to-be of the <ent type='NORP'>Jews</ent>, to be his counsellors and associates in the
establishment of his earthly and heavenly Kingdoms -- of <ent type='NORP'>Jews</ent>. As
for the King-to-be and his prospective <ent type='ORG'>Court</ent>, a saddening and
repellent portraiture is sketched in the inspired <ent type='ORG'>Biographics</ent>:
though it is true, "The chronology of the birth of Christ and the
subsequent <ent type='PERSON'>Bibical</ent> events is most uncertain." (CE. vii, 419.) His
parents and family regarded him as insane and sought to resrtrain
him by foree. (<ent type='PERSON'>Mark iii</ent>, 21; cf. <ent type='PERSON'>John</ent> x, 20.) He and his <ent type='PERSON'>Apostle</ent>-band toured <ent type='GPE'>Palestine</ent> with a retinue of bare-foot and unwrshed
peasant men and women, shocking polite people by their habits of
not washing even their hands to eat when invited as guests, and by
the violence of their language. These traits ran in his peasant
family and relatives, His cousin, known as <ent type='PERSON'>John</ent> the <ent type='ORG'>Baptist</ent>, was a
desert dervish, unwashed and unshorn, who wore a leather loin-strap
for clothes and whose regular diet, was wild bumble-bee honey and
raw grasshoppers. His own brother <ent type='PERSON'>James</ent> was an unkempt and filthy
as any <ent type='PERSON'>Saint</ent> in the calendar; of him Bishop <ent type='PERSON'>Eusebius</ent> records:
"<ent type='PERSON'>James</ent>, the brother of the Lord, ... a razor never came upon his
head, he never anointed with oil, and never used a bath"! (HE. II,
23.) With the Master at their hend, the <ent type='ORG'>Troupe</ent> wandered up and down
the little land, proclaiming the immediate end of the world,
playing havoc with the legions of devils who infested the
peasantry, and preaching Hell and Damnation for all who would not
heed their fanatical preachments.</p>

<p> APOSTOLIC GREED AND STRIFE.</p>

<p> As for the Twelve, the hope of great reward was the inspiredly
recorded motive of these <ent type='ORG'>peanants</ent>; who left their petty crafts for
hope of greater gain by following the lowly King-to-be. The zeal
and greed for personal aggrandizement of <ent type='ORG'>the Chosen Twelve</ent> is
constantly revealed throughout the inspired record. hardly had the
Holy Twelve gotten organized and into action, when the cunning and
crafty <ent type='PERSON'>Peter</ent>, spokesman for the craft, boldly came forward and
advanced the itching palm: "Then answered <ent type='PERSON'>Peter</ent> and said unto him,
Behold we have forsaken all, and followed thee; what shall we have
therefore?" (<ent type='PERSON'>Matt</ent>. xix, 27.) And the Master came back splendidly
with the Promise: "And <ent type='PERSON'>Jesus</ent> said unto them, Verily I say unto you,
That ye which have followed me, in the regeneration, when the Son </p>

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<p>of Man shall sit in the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of <ent type='GPE'>Israel</ent>" (<ent type='PERSON'>Matt</ent>. xix,
28). But even these brillant future rewards could not satisfy the
greed of the Holy Ones, and led not to gratitude, but to greater
greed and strife.</p>

<p> The Mother of <ent type='PERSON'>James</ent> and <ent type='PERSON'>John</ent>, probably inspired by them, and
zealous for their greater glory, came secretly with her two sons,
to <ent type='PERSON'>Jesus</ent>, "worshipping him, and desiring a certain thing of him"
(<ent type='PERSON'>Matt</ent>. xx, 20); and when <ent type='PERSON'>Jesus</ent> asked her what it was, "she saith
unto him, <ent type='PERSON'>Grant</ent> that these my two sons may sit, the one on thy
right hand, and the other on the left, in thy kingdom." (v. 21.)
But <ent type='PERSON'>Mark</ent> contradicts the assurance of <ent type='PERSON'>Matt</ent>hew that it was Mrs.
<ent type='PERSON'>Zebedee</ent> who came and made the request, and avers that "<ent type='PERSON'>James</ent> and
<ent type='PERSON'>John</ent>, the sons of <ent type='PERSON'>Zebedee</ent>, come unto him, stying, <ent type='ORG'>Maister</ent>, we would
that thou shouldst do for us whatsoever we shall desire," and
stated their own modest demands for preferment. (<ent type='PERSON'>Mark</ent> x, 35-37.)
But, in either contradictory event, both agree that "when the ten
heard it, they were moved with indignation against the two
brethren." (<ent type='PERSON'>Matt</ent>. xxix, 24; <ent type='PERSON'>Mark</ent> x, 41.)</p>

<p> Not during the whole one -- or three -- years of association
with their Master, did these holy <ent type='PERSON'>Apostles</ent> abate their greed and
strife. Several times are recorded desputes among them as to "who
should be greatest among them" (<ent type='PERSON'>Matt</ent>. xviii, 1; <ent type='PERSON'>Mark</ent> ix, 33-34;
<ent type='PERSON'>Luke</ent> ix, 46) -- here again the "harmony of the Gospels" assuring
the constant inharmony of the <ent type='PERSON'>Apostles</ent>. And even at the Last
Supper, when <ent type='PERSON'>Jesus</ent> had announced that one of them would that night
betray him to death, "there was also strife among them, which of
them should be accounted the greatest." (<ent type='PERSON'>Luke</ent> xxii, 24.) And great
was the disgust of the Master at his miserable <ent type='PERSON'>Apostles</ent>, and
especially at the craven and crafty <ent type='PERSON'>Peter</ent>, <ent type='PERSON'>Jesus</ent> had spurned him
with blasting scorn, "and said unto <ent type='PERSON'>Peter</ent>, Get thee behind me,
<ent type='PERSON'>Satan</ent>; thou art an offense to me" (<ent type='PERSON'>Matt</ent>. xvi, 23); and again the
Gospels are in harmony (Mt. xvi, 23; Mk. viii, 33). Such are the
Holy <ent type='PERSON'>Apostles</ent> of <ent type='PERSON'>Jesus</ent> Christ, said to be painted by some of
themselves through inspiration. This "<ent type='PERSON'>Satan</ent>" <ent type='PERSON'>Peter</ent>, later
constituted "<ent type='PERSON'>Saint</ent>" <ent type='PERSON'>Peter</ent>, shall again deserve our attention.</p>

<p> II. The Apostolic Fathers</p>

<p> Under this rubric CE. lists, as those who were "converted with
the apostles," and, after them. were the first propagandists of the
<ent type='ORG'>Truth</ent>, the <ent type='NORP'>Catholic</ent> <ent type='PERSON'>Saint</ent>s Clement, Ignatiut;, <ent type='ORG'>Polycarp</ent>, <ent type='PERSON'>Barnabas</ent>,
and <ent type='ORG'>Hermas</ent>; they fill up the first half of the second century of
the era. The "traditions" preserved of these saintly Fathers of the
<ent type='ORG'>Church</ent> are very scanty and dubious; but from what exists they were
all within the apostolic description of <ent type='PERSON'>Peter</ent> and <ent type='PERSON'>John</ent>, "ignorant
and unlearned men," and like Bishop <ent type='PERSON'>Pipias</ent>, as described by Bishop
<ent type='PERSON'>Eusebius</ent>, "men of very small minds, if we may judge from their own
words," of which we shall now read for ourselves. It will be noted
that all these Fathers, like all the sub-apostolic Fathers for the
first two centuries and more, were ex-<ent type='NORP'>Pagan</ent>s, and (with the alleged
exception of "<ent type='PERSON'>Pope</ent>" Clement), were <ent type='NORP'>Greeks</ent>, of scattered parts of
the <ent type='LOC'>Empire</ent>, who wrote and taught in <ent type='NORP'>Greek</ent>, and with the very
questionable exception of Clement, had nothing to do with "the
<ent type='ORG'>Church</ent> which sojourns at <ent type='GPE'>Rome</ent>." Each was the Bishop and hend of his</p>

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<p>own local, and independent, <ent type='ORG'>Church</ent>; and never once does one of them
(except Clement of <ent type='GPE'>Rome</ent>, in a forged Epistle), speak of or mention
<ent type='ORG'>the Church</ent> of <ent type='GPE'>Rome</ent>, or more than barely mention <ent type='PERSON'>Peter</ent> (and only as
one of the <ent type='PERSON'>Apostles</ent>), nor mention or quote a single book of the New
Testament, -- though they are profuse in quoting the Old Testament
books, canonical and apoeryphal, the <ent type='NORP'>Pagan</ent> gods, and the <ent type='PERSON'>Sibyl</ent>line
oracles, as inspired testimonies of <ent type='PERSON'>Jesus</ent> Christ. The significance
of all this will appear.</p>

<p> 1. CLEMENT OF <ent type='GPE'>ROME</ent> (about 30-96 A.D.). He is alleged to be the
first, second, third, or fourth, Bishop, or <ent type='PERSON'>Pope</ent>, of <ent type='GPE'>Rome</ent> (CE. iv,
13); and to be the author of two Epistles to the <ent type='GPE'>Corinth</ent>ians,
besides other bulky and important forgeries, thus confessed and
catalogued by CE:</p>

<p> "Many writings have been faslely attributed to <ent type='PERSON'>Pope</ent> St.
Clement: (1) The 'Second Clementine Epistle to the <ent type='GPE'>Corinth</ent>ians.'
Many critics have believed them genuine [they having been read in
<ent type='ORG'>the Church</ent>es]. ... But it is now admitted on all hands that they
cannot be by the same author as the genuine [?] Epistle to the
<ent type='GPE'>Corinth</ent>ians. ... (2) Two Epistles to Virgins.' (3) At the head of
the Pscudo-Isidorian Decretals stand five letters attributed to St.
Clement. (4) Ascribed to Clement are the 'Apostolic Constitutions,'
'Apostolic Canons,' and the "Testament of our lord.' (5) The
'Clementines' or 'Pseudo-Clementines,' including the Recognitions
and Homilies," hereafter to be noticed. (CE. iv, 14-15; cf. 17,
39.)</p>

<p> The second of these alleged Epistles of Clement to the
<ent type='GPE'>Corinth</ent>ians is thus admittedly a forgery, together with everything
else in his name but the alleged First Epistle. The case for this
First Epistle is little if any better; but as it is the very flimsy
basis of one of the proudest claims of Holy <ent type='ORG'>Church</ent> -- though
suppressed as "proof" of another claim which it disproves, -- it
is, as it were, plucked as a brand from the burning of all the
other Clementine forgeries, and placed at the head of all the
writings of the Fathers. Of this I Clement EB. says: "The author is
certainly not Clement of <ent type='GPE'>Rome</ent>, whatever may be our judgment as to
whether or not Clement was a bishop, a martyr, a disciple of the
apostles. The martyrdom, set forth in untrustworthy Acts, has for
its sole foundation the identification of Clement of <ent type='GPE'>Rome</ent> with
Flavius Clement the consul, who was executed by cominand of
Domitian," -- A.D. 81-96. (EB. iii, 3486.) This First Epistle is
supposed to have been written about the year 96-98, by Clement,
friend and coworker of <ent type='PERSON'>Paul</ent>, according to the late "tradition"
first set in motion by Dionysius, A.D. 170. But "This Clement,"
says CE., after citing the Fathers, "was probably a <ent type='NORP'>Philippian</ent>."
(CE. iv, 13.) "Who the Clement was to whom the writings were
asscribed, cannot with absolute certainty be determined." (<ent type='ORG'>ANF</ent>. i,
2.)</p>

<p> It is notable that the pretendedly genuine "First Epistle"
does not contain or mention the name of any one as its author, nor
name Clement; its address is simply: "The <ent type='ORG'>Church</ent> of God which
sojourns at <ent type='GPE'>Rome</ent>, to <ent type='ORG'>the Church</ent> of God sojurning at <ent type='GPE'>Corinth</ent>." There
is only one MS. of it in existence, a translation into Latin from
the original <ent type='NORP'>Greek</ent>. This is the celebrated MS. of "Holy <ent type='PERSON'>Scripture</ent>" </p>

<p> Bank of Wisdom
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<p>known as Codex A, which was discovered and presented to <ent type='PERSON'>Charles</ent> I
of <ent type='GPE'>England</ent> by <ent type='PERSON'>Cyril</ent> of <ent type='GPE'>Alexandria</ent>, in 1628; the Fathers cited both
I and II Clement as <ent type='ORG'>Seripture</ent>. On this MS., at the end of I
Clement, is written, "The First Epistle of Clement to the
<ent type='GPE'>Corinth</ent>ians": a subscription which proves itself a forgery and that
it was not written by Clement, who could not know that a later
forger would write a "Second Clement," so as to give him occasion
to call his own the First. (<ent type='ORG'>ANF</ent>. viii, 55-56.)</p>

<p> By whomever this "First Epistle" was written, by Father,
Bishop, or <ent type='PERSON'>Pope</ent> of <ent type='GPE'>Rome</ent>, his zeal and his intelligence are
demonstrated by his argument, in <ent type='ORG'>Chapter xxv</ent>, of the truth of the
Resurrection; in proof of which he makes this powerful and faith-compelling plea: "Let us consider that wonderful sign [of the
resurrection) which takes place in <ent type='LOC'>Eastern</ent> lands, that is, in
<ent type='GPE'>Arabia</ent> and the countries round about. There is a certain bird which
is called a phoenix. This is the only one of its kind, and <ent type='ORG'>liv</ent>es
five hundred years. And when the time of its dissolution draws near
that it must die, it builds itself a nest of frankincense, and
myrrh, and other spices, into which, when the time is fulfilled, it
enters and dies. But as the flesh decays a certain kind of worm is
produced, which, being nourished by the juices of the dead bird,
brings forth feathers. Then, when it has acquired strength, it
takes up that nest in which are the bones of its parent, and
bearing these it passes from the land of <ent type='GPE'>Arabia</ent> into <ent type='GPE'>Egypt</ent>, to the
<ent type='GPE'>City</ent> called <ent type='GPE'>Heliopolis</ent>. And, in open day, flying in the sight of
all men, it places them on the altar of the sun, and having done
this, hastens back to its former abode. The priests then inspect
the registers of the dates, and find that it has returned exactly
as the 500th year was completed." (<ent type='ORG'>ANF</ent>. i. p. 12. Note: "This fable
respecting the phoenix is mentioned by <ent type='ORG'>Herodotus</ent> (ii, 73) and by
Pliny (Nat. X, 2), and is used as above by <ent type='NORP'>Tertullian</ent> (De Resurr.,
see. 13), and by others of the Fathers." CF,. iv, 15.)</p>

<p> The occasion for the pretended writing of this Epistle, and
the very high significance of it, will be noticed when we treat of
the origin of <ent type='ORG'>the Church</ent> which sojourns at Roine.</p>

<p> 2. IGNATIUS: <ent type='PERSON'>Saint</ent>, Bishop of <ent type='GPE'>Antioch</ent> (born in <ent type='GPE'>Syria</ent>, c. 50 --
died rather latitudinously "between 98 and 117"). "More than one of
the early ecclesiastical writers has given credence, though
apparently without good reason, to the legend that <ent type='ORG'>Ignatius</ent> was the
child whom the <ent type='PERSON'>Saviour</ent> took up in his <ent type='ORG'>armos</ent>, as described in <ent type='PERSON'>Mark</ent>,
ix, 35." (CE. vii, 644.) "If we include St. <ent type='PERSON'>Peter</ent>, <ent type='ORG'>Ignatius</ent> was the
third Bishop of <ent type='GPE'>Antioch</ent>," (CE, vii, 644), -- thus casting doubt on
another and a most monumental but confused <ent type='ORG'>Church</ent> "tradition." He
was the subject of very extensive forgeries; fifteen Epistles bear
the name of <ent type='ORG'>Ignatius</ent>, including one to the Virgin <ent type='PERSON'>Mary</ent>, and her
reply; two to the apostle <ent type='PERSON'>John</ent>, others to the <ent type='NORP'>Philippian</ent>s,
<ent type='NORP'>Tarsians</ent>, <ent type='GPE'>Antioch</ent>eans, Ephesians, <ent type='NORP'>Magnesians</ent>, <ent type='NORP'>Trallians</ent>, <ent type='NORP'>Romans</ent>,
<ent type='NORP'>Philadelphians</ent>, <ent type='NORP'>Smyrneans</ent>, and to <ent type='ORG'>Polycarp</ent>, besides a forged
<ent type='ORG'>Martyrium</ent>; the clerical forgers were very active with the name of
<ent type='PERSON'>Saint</ent> <ent type='ORG'>Ignatius</ent>. Of these, eight Epistles and the <ent type='ORG'>Martyrium</ent> are
<ent type='ORG'>confessedly</ent> forgeries; "they are by common consent set aside as
forgeries, which were at various dates and to serve special
purposes, put forth under the name of the celebrated Bil;hop of
<ent type='GPE'>Antioch</ent>" (<ent type='ORG'>ANF</ent>. i, 46; CE. vii, 645); though, says CE., "if the </p>

<p> Bank of Wisdom
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<p>Martyrum is genuine, this work has been greatly interpolated." As
to the seven supposed by some to be genuine, "even the genuine
epistles were greatly interpolated to lend weight to the personal
views of its author. For this reason they are incapable of bearing
witness to the original form" (CE. vii, 645); and even the
authenticity of the "genuine seven" was warmly disputed for several
centuries. The dubious best that CE. can say is: "Perhaps the best
evidence for their authenticity is to be found in the letter of
<ent type='ORG'>Polycarp</ent> to the <ent type='NORP'>Philippian</ent>s, which mentions each of them by name
... UNLESS, indeed, that of <ent type='ORG'>Polycarp</ent> itself be regarded as
interpolated or FORGED." (Ib. p. 646.)</p>

<p> As good proofs as may be that these "seven genuine" are late
forgeries, are: of each one of them, as printed in the <ent type='ORG'>ANF</ent>., there
are "two recensions, a shorter and a longer," printed in parallel
columno, thus demonstrating that the longer at least is "greatly
interpolated"; the most significant being a refercnce to <ent type='PERSON'>Peter</ent> and
<ent type='PERSON'>Paul</ent>, constituting the "interpolated" part of Chap. vii of the
Epistle to the <ent type='NORP'>Romans</ent>, hereafter noticed. That as a whole they are
late forgeries, is further proved by the fact, stated by Cardinal
<ent type='PERSON'>Newman</ent>, that "the whole system of <ent type='NORP'>Catholic</ent> doctrine may be
discovered, at least in outline, not to say in parts filled up, in
the course of his seven Epistles" (CE, vii, 646); this including
the impossibilities -- for that epoch -- of the claborated
hierarchy of <ent type='ORG'>the Imperial Chureh</ent> as having been instituted by the
humble <ent type='ORG'>Nazarene</ent>, -- who was to "come again" and put an end to all
earthly things within the generation; the infallibility of the
<ent type='ORG'>Church</ent>, the supernatural virtue of virginity, and the primacy of
<ent type='ORG'>the See</ent> of <ent type='GPE'>Rome</ent>, -- at the supposed time of <ent type='ORG'>Ignatius</ent>, a little
horde of nondescripts burrowing in the Catacombs of imperial <ent type='GPE'>Rome</ent>!
Oh, <ent type='ORG'>Church</ent> of God: never a scrap of paper even touched by you but
was a loathsome forgery to the glory of your fictitious God and
Christ! So as Father <ent type='PERSON'>Saint</ent> <ent type='ORG'>Ignatius</ent> did not write anything
authentic, he escapes the self-condemnation of the other Apostolic
Fathers. May his martyred remains rest in peace.</p>

<p> 3. POLYCARP: (69 -- 155). <ent type='PERSON'>Saint</ent>, Bishop of <ent type='GPE'>Smyrna</ent>, Martyr.
Only one Epistle, addressed to the <ent type='NORP'>Philippian</ent>s, remains of
<ent type='ORG'>Polycarp</ent>, and of it CE. discusses the "serious qucstion" of its
genuineness, which depends upon that of the <ent type='NORP'>Ignatian</ent> Epistles, and
vice versa, above discussed; it says: "If the former were
forgeries, the latter, which supports -- it might almost be said
presupposes -- them, must be a forgery from the same hand." (CE.
xii, 219.) Poor <ent type='ORG'>Church</ent> of God, cannot you produce something of your
<ent type='PERSON'>Saint</ent>s that isn't a forgery?</p>

<p> But if <ent type='PERSON'>Saint</ent> <ent type='ORG'>Polycarp</ent> did not write anything genuine, his
<ent type='ORG'>Church</ent> of <ent type='GPE'>Smyrna</ent> did itself proud in doing honor to his pretended
<ent type='PERSON'>Martyrtioin</ent>, in A.D. 154-5, or 165-6 (lb.) -- so exact is <ent type='ORG'>Church</ent>
"tradition." In one of the earliest Encyclicals -- (not issued by
a <ent type='PERSON'>Pope</ent>) -- the wondrous tale is told. It it; addressed: "The "The
<ent type='ORG'>Church</ent> of God which sojourns at <ent type='GPE'>Smyrna</ent>, to <ent type='ORG'>the Church</ent> of God
sojourning in <ent type='PERSON'>Philo</ent>melium, and to all the congregations of the holy
and <ent type='NORP'>Catholic</ent> -- [first use of term] -- <ent type='ORG'>Church</ent> in every place"; and
proceeds in glowing words to recount the virtues, capture, trial
and condemnation to death by fire, of the holy St. <ent type='ORG'>Polycarp</ent>. Just
before his capture, polycarp dreamed that his pillow was afire; he </p>

<p> Bank of Wisdom
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<p>exclaimed to those around, "prophetically, 'I am to be burned
a<ent type='ORG'>liv</ent>e.'" The forged and fabling Epistle proceeds: "Now, as Polycerp
was entering into the stadium, there came to him a voice from
heaven, saying, 'Be strong, and show thyself a man, O <ent type='ORG'>Polycarp</ent>.' No
one saw who it was that spoke to him; but those of our brethren who
were present heard the voice" (Ch. ix). Then the details of his
trial before the magistrates, and the verbatim report of his prayer
when led to his fate (<ent type='ORG'>xiv</ent>). Then (Chap. xv):</p>

<p> "When he had pronounced this amen, and so finished his
prayer, those who were appointed for the purpose kindled the
fire. And as the flame blazed forth in great fury, we, to whom
it was given to witness it, beheld a great miracle, and have
been preserved that we might report to others what then took
place. For the fire, shaping itself into the form of an arch.,
like the sail of a ship when filled with the wind, encompassed
as by a circle of fire the body of the martyr. And he appeared
within not like flesh which is burnt, but as bread that is
baked, or as gold and silver glowing in a furnsce. Moreover,
we prececived such a sweet odor (coming from the pile), as if
<ent type='PERSON'>frankincene</ent> or some such precious spices had been smoking
there. (Ch. xvi.) At length, when those wicked men perceived
that his body could not be consumed by the fire, they
commanded an executioner to go near and pierce him through
with a dagger. And on his doing this, there came forth a dove,
and a great quantity of blood, so that the fire was
extinguished"! (Letter of <ent type='ORG'>the Church</ent> at <ent type='GPE'>Smyrna</ent>, <ent type='ORG'>ANF</ent>. i. 39-44;
CE. xii, 221.)</p>

<p> <ent type='PERSON'>Eve</ent>n this holy Encyclical, at least as to its appended date,
is not without suspicion; for, "The possibility remains that the
subscription was tampered with by a later hand. But 155 must be
approximately correct." (CE. xii, 221.) Oh, for something saintly
above suspicion!</p>

<p> 4. BARNABAS: (no dates given): <ent type='PERSON'>Saint</ent>, a <ent type='NORP'>Jew</ent>; styled an
<ent type='PERSON'>Apostle</ent>, and variously a Bishop, and wholly "traditional." "Though
nothing is recorded of <ent type='PERSON'>Barnabas</ent> for some years, he evidently
acquired a high position in <ent type='ORG'>the Church</ent>"; for "a rather late
tradition recorded by Clement of <ent type='GPE'>Alexandria</ent> and <ent type='PERSON'>Eusebius</ent> -- [over
200 years later] -- says he was one of the Seventy Disciples; but
Acts (iv, 36-37)" indicates the contrary. "Various traditions
represent him as the first Bishop of <ent type='GPE'>Milan</ent>, as preaching at
<ent type='GPE'>Alexandria</ent> and at <ent type='GPE'>Rome</ent>, whose fourth Bishop, St. Clement, he is
said to have converted, and as having suffered martyrdom in <ent type='GPE'>Cyprus</ent>.
The traditions are all late and untrustworthy. He is credited by
<ent type='NORP'>Tertullian</ent> (probably falsely) with the authorship of the Epistle to
the <ent type='ORG'>Hebrews</ent>, and the so-called Epistle attributed to him." (CE. ii,
300, 301.) <ent type='PERSON'>Saint</ent> <ent type='PERSON'>Barnabas</ent>, or his clerical counterfeiter, had some
queer notions of natural history. Expounding the reasons why <ent type='PERSON'>Moses</ent>
banned certain animals as "unclean" and unfit for "<ent type='ORG'>Kosher</ent>" food,
the <ent type='PERSON'>Saint</ent>ly writer says: that <ent type='PERSON'>Moses</ent> banned the hare, "Because the
hare multiplies, year by year, the places of its conception; for as
many years as it <ent type='ORG'>liv</ent>es, so many it has"; and the hyena, "Wherefore?
Because that animal annually changes its sex, and is at one time
male, and at another female"; and the weasel, "For this animal
conceives by the mouth." (Epist. <ent type='PERSON'>Barnabas</ent>, Ch. x,; <ent type='ORG'>ANF</ent>. i, 143.) </p>

<p> Bank of Wisdom
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<p>Perhaps from this, other holy Fathers derived the analogous idea,
to save the rather imperiled virginity of "the proliferous but ever
Virgin mother of God," <ent type='PERSON'>Mary</ent>, that she "per aurem concepit --
conceived through her ear" -- as sung in the sacred Hymn of the
<ent type='ORG'>Church</ent>:</p>

<p> "<ent type='PERSON'>Gaude Virgo</ent>, mater <ent type='NORP'>Christi</ent>,
Quae per <ent type='PERSON'>aurem concepisti</ent>,
<ent type='PERSON'>Gabriels</ent> nuntio."
(<ent type='PERSON'>Lecky</ent>, Rationalism in Europe, 1, p. 212.)</p>

<p> Thus we have, in CE. (supra) several Fathers imputed as liars,
and a suspicion suggested as to Paul's inspired Epistle to the
<ent type='ORG'>Hebrews</ent> (which is another forgery), and the admission of a forged
Epistle of <ent type='PERSON'>Saint</ent> <ent type='PERSON'>Barnabas</ent>. Poor <ent type='ORG'>Church</ent> of Christ!</p>

<p> 5. HERMAS: <ent type='PERSON'>Saint</ent>, Martyr, seems to have missed being Bishop,
"first or second century," -- though <ent type='ORG'>the Church</ent> <ent type='PERSON'>Saint</ent> record is so
confused that I cannot vouch whether this one is the reputed author
of the forged Epistle of <ent type='PERSON'>Barnabas</ent>. But "in the lists of the Seventy
<ent type='PERSON'>Apostles</ent> by the Pseudo-Doretheus and the Pseudo-<ent type='PERSON'>Hippo</ent>lytus [two
more forgeries], <ent type='ORG'>Hermas</ent> figures as Bishop of <ent type='NORP'>Philippi</ent>. No one any
longer supposes that he was the author of the Shepherd of <ent type='ORG'>Hermas</ent>,
the date of which is about 40 A.D., though from <ent type='PERSON'>Origen</ent> onwards
<ent type='ORG'>Church</ent>-writers have expressed this view, and accordingly have given
that allegorical work a place among the writings of the apostolic
Fathers." (EB. ii, 2021; cf. CE. vii, 268.) The latter says that
this "work had great authority in ancient times and was ranked with
Holy <ent type='PERSON'>Scripture</ent>" and included as such in the <ent type='ORG'>MSS</ent>. of Holy Writ; but
it is called "apocryphal and false," -- like everything else the
Holy <ent type='ORG'>Church</ent> has ever had for "<ent type='PERSON'>Scripture</ent>" or for self-aggrandizement. The pious author quotes the quaint forged <ent type='PERSON'>Eldad</ent> and
<ent type='PERSON'>Medad</ent> as <ent type='PERSON'>Scripture</ent>, and the <ent type='NORP'>Pagan</ent> <ent type='PERSON'>Sibyl</ent>s as inspired <ent type='NORP'>Oracles</ent> of
God.</p>

<p> III. The Sub-Apostolic Fathers</p>

<p> 6. PAPIAS: (about 70-155 A.D.); Bishop of Hieropolis, in
<ent type='ORG'>Phrygia</ent>, of whose "life nothing is known" (CE. xi, 459); who, after
the <ent type='PERSON'>Apostles</ent> and contemporary with the early Presbyters, was the
first of the sub-Apostolic Fathers. He was an ex-<ent type='NORP'>Pagan</ent> <ent type='NORP'>Greek</ent>, who
flourished as a <ent type='NORP'>Christian</ent> Father and Bishop during the first half
of the second <ent type='NORP'>Christian</ent> century; the dates of his birth and death
are unknown. He is said to have written five Books entitled
"Expositions of the <ent type='NORP'>Oracles</ent> of the Lord" -- that is, of the Old
Testament "prophecies"; these are now lost, "except a few precious
fragments" (CE. vi, 5), whether fortunately or otherwise may be
judged from the scanty "precious fragments" preserved in quotations
by some of the other Fathers. According to Bishop <ent type='PERSON'>Eusebius</ent> (HE.
iii, 39), quoted by CE. (xi, 549), "<ent type='PERSON'>Papias</ent> was a man of very small
mind, if we may judge by his own words"; -- though again he calls
him "a man well skilled in all manner of learning, and well
acquainted with the [O.T.] <ent type='PERSON'>Scripture</ent>s." (HE. iv, 36,) As examples,
<ent type='PERSON'>Eusebius</ent> cites "a wild and extraordinary legend about <ent type='PERSON'>Judas</ent>
Iscariot attributed to <ent type='PERSON'>Papias</ent>," wherein he says of <ent type='PERSON'>Judas</ent>; "his body
having swollen to such extent that he could not pass where a
chariot could pass easily, he was crushed by the chariot, so that </p>

<p> Bank of Wisdom
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<p>his bowels gushed out." (<ent type='ORG'>ANF</ent>. i, 153.) This Papian "tradition" of
course impeaches both of the other contradictory Scriptural
traditions of <ent type='PERSON'>Judas</ent>, towit, that "he went and hanged himself"
(<ent type='PERSON'>Matt</ent>. xxvii, 5), and Peter's alleged statement that "falling
headlong, he burst asunder in the midst and all his bowels gushed
out." (Acts i, 15-18.) Bishop <ent type='PERSON'>Eusebius</ent> says that Bishop <ent type='PERSON'>Papias</ent>
states that "those who were raised to life by Christ <ent type='ORG'>liv</ent>ed on until
the age of Trajan," -- <ent type='NORP'>Roman</ent> Emperor from 98-117 A.D. Father <ent type='PERSON'>Papias</ent>
falls into what would by the <ent type='NORP'>Orthodox</ent> be regarded as "some" error,
in disbelieving and denying the early crucifixion and resurrection
of <ent type='PERSON'>Jesus</ent> Christ -- evidently not then a belief; for he assures us,
on the authority of what "the disciples of the Lord used to say in
the old days," that <ent type='PERSON'>Jesus</ent> Christ <ent type='ORG'>liv</ent>ed to be an old man; and so
evidently died in peace in the bosom of his family, as we shall see
explicitly confessed by Bishop Irenaeus. Father <ent type='PERSON'>Papias</ent> relates the
raising to life of the mother of <ent type='PERSON'>Manaimos</ent>; also the drinking of
poison without harm by <ent type='PERSON'>Justus Barsabas</ent>; which fables he supported
by "strange parables of the Savior and teachings of his, and other
mythical matters," says Bishop <ent type='PERSON'>Eusebius</ent> (quoted by CE.), which the
authority of so venerable a person, who had <ent type='ORG'>liv</ent>ed with the
<ent type='PERSON'>Apostles</ent>, imposed upon <ent type='ORG'>the Church</ent> as genuine." (<ent type='PERSON'>Eusebius</ent>, <ent type='ORG'>Hist</ent>.
Eccles. Bk. III, ch. 39.) But Father <ent type='PERSON'>Papias</ent> -- this is important to
remember -- is either misunderstood or misrepresented, in his claim
to have known the <ent type='PERSON'>Apostles</ent>, or at least the <ent type='PERSON'>Apostle</ent> <ent type='PERSON'>John</ent>; for, says
CE., in harmony with EB. and other authorities: "It is admitted
that he could not have known many <ent type='PERSON'>Apostles</ent>. ... Irenaeus and
<ent type='PERSON'>Eusebius</ent>, who had the works of <ent type='PERSON'>Papias</ent> before them, understood the
presbyters not to be <ent type='PERSON'>Apostles</ent>, but disciples of disciples of the
Lord, or even disciples of disciples of the <ent type='PERSON'>Apostles</ent>." (CE. xi,
458; see <ent type='PERSON'>Euseb</ent>. HE. III, 39.) This fact <ent type='PERSON'>Papias</ent> himself admits, that
he got his "apostolic" lore at second and third hand: "If, then,
any one who had attended on the elders came, I asked minutely after
their sayings, -- what <ent type='PERSON'>Andrew</ent> or <ent type='PERSON'>Peter</ent> said, or what was said by
<ent type='ORG'>Philip</ent>, or by <ent type='PERSON'>Thomas</ent>, or by <ent type='PERSON'>James</ent>, or by <ent type='PERSON'>John</ent>, or by <ent type='PERSON'>Matt</ent>hew, or by
any other of the Lord's disciples: which things Aristion and the
presbyter <ent type='PERSON'>John</ent>, the disciples of the Lord, say. For I imagined that
what was to be got from books was not so profitable to me as what
came from the <ent type='ORG'>liv</ent>ing and abiding voice." (<ent type='PERSON'>Papias</ent>, Frag. 4; <ent type='ORG'>ANF</ent>. i,
153.)</p>

<p> One of the "wild and mythical matters" which good Father
<ent type='PERSON'>Papias</ent> relates of <ent type='PERSON'>Jesus</ent> Christ, which is a first-rate measure of
the degree of his claimed intimacy with <ent type='PERSON'>John</ent> the <ent type='NORP'>Evangelist</ent>, and of
the value of his pretended testimony to the "Gospels" of <ent type='PERSON'>Matt</ent>hew
and <ent type='PERSON'>Mark</ent>, to be later noticed, is the "curious prophecy of the
miraculous vintage in the <ent type='EVENT'>Millennium</ent> which he attributes to <ent type='PERSON'>Jesus</ent>
Christ," as described and quoted by CE. In this, <ent type='PERSON'>Papias</ent> assures us,
on the authority of his admirer Bishop Irenaeus, that he "had
immediately learned from the <ent type='NORP'>Evangelist</ent> St. <ent type='PERSON'>John</ent> himself," that:
"the Lord taught and said, That the days shall come in which vines
shall spring up, each having 10000 branches, and in each branch
shall be 10000 arms, and on each arm of a branch 10000 tendrils,
and on each tendril 10000 bunches, and on each bunch 10000
grapes, and each grape, on being pressed, shall yield five and
twenty gallons of wine; and when any one of the <ent type='PERSON'>Saint</ent>s shall take
hold of one of these bunches, another shall cry out, 'I am a better
bunch, take me, and bless the Lord by me.'" The same infinitely </p>

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<p>pious twaddle of multiplication by 10000 is continued by Father
<ent type='PERSON'>Papias</ent> with respect to grains of wheat, apples, fruits, flowers and
animals, precisely like the string of jingles in the nursery tale
of The <ent type='ORG'>House</ent> that <ent type='PERSON'>Jack Built</ent>; even <ent type='PERSON'>Jesus</ent> got tired of such his own
alleged inanities and concluded by saying: "And those things are
believable by all believers; but the traitor <ent type='PERSON'>Judas</ent>, not believing,
asked him, 'But how shall these things that shall propagate thus be
brought to an end by the Lord?' And the Lord answered him and said,
'Those who shall <ent type='ORG'>liv</ent>e in those times shall see.'" "This,
indicates," explains Bishop Irenaeus, who devotes a whole chapter
to the repetition and elaboration of this Christ-yarn as "proof" of
the meaning of <ent type='PERSON'>Jesus</ent>, that he would drink of the fruit of the vine
with his disciples in his father's Kingdom, -- "this indicates the
large size and rich quality of the fruits." (CE. xi, 458; Iren.
Adv. Haer. IV, xxxiii, 4; <ent type='ORG'>ANF</ent>. i, 564.) How far less wild a myth,
one may wonder, is this prolific propagation than that fabled by
this same <ent type='PERSON'>John</ent> the <ent type='NORP'>Evangelist</ent> in his supposed "Revelation," wherein
he saw in heaven the River of Life proceeding out of the Throne of
God and of the <ent type='PERSON'>Lamb</ent>, and "in the midst of the street of it, and on
either side of the River, was there <ent type='ORG'>the Tree</ent> of Life, which bare
twelve manner of fruits, and yielded her fruit every month: and the
leaves of <ent type='ORG'>the Tree</ent> were for the healing of the nations." (Rev.
xxii, 1, 2.) Verily, "out of the mouth of babes and sucklings thou
hast perfected praise"! (Mt. xxi, 16.)</p>

<p> 7. JUSTIN MARTYR: (c. 100-165): <ent type='PERSON'>Saint</ent>, Martyr, a foremost
<ent type='NORP'>Christian</ent> Apologist. A Gentile ex-<ent type='NORP'>Pagan</ent> of <ent type='GPE'>Samaria</ent>, turned
<ent type='NORP'>Christian</ent>, and supposed to have suffered martyrdom in the reign of
<ent type='PERSON'>Marcus Aurelius</ent>, in whose name he forged a very preposterous
rescript. His principal works, in <ent type='NORP'>Greek</ent>, are his two Apologies, the
first addressed to the Emperor <ent type='PERSON'>Antoninus Pius</ent>, whose reply he also
forged; the second to "the sacred Senate" of <ent type='GPE'>Rome</ent>; his Dialogue
with <ent type='NORP'>Trypho</ent> the <ent type='NORP'>Jew</ent>, and his <ent type='ORG'>Hortatory Address</ent> to the <ent type='NORP'>Greeks</ent>. He
describes himself and fellow <ent type='NORP'>Christian</ent> Fathers as "we who formerly
used magical arts." (I Apol. ch. <ent type='ORG'>xiv</ent>.) The burden of his arguments
is <ent type='NORP'>Pagan</ent> "analogies" of <ent type='NORP'>Christian</ent>ity, the contents of many of his
chapters being indicated by their captions, as "The Demons Imitate
<ent type='NORP'>Christian</ent> Doctrine," and "<ent type='ORG'>Heathen Analogies</ent> to <ent type='NORP'>Christian</ent> Doctrine,"
in chapters <ent type='ORG'>xiv</ent> and xv of his First Apology, and elsewhere. His
whole faith in Christ and in <ent type='NORP'>Christian</ent>ity, he declares, is
confirmed by these heathen precedents and analogies: "Be well
assured, then, <ent type='NORP'>Trypho</ent>, that I am established in the knowledge of
and faith in the <ent type='PERSON'>Scripture</ent>s by those counterfeits which he who is
called the <ent type='PERSON'>Devil</ent> is said to have performed among the <ent type='NORP'>Greeks</ent>; just
as some were wrought by the <ent type='PERSON'>Magi</ent> in <ent type='GPE'>Egypt</ent>, and others by the false
prophets in Elijah's days. For when they tell that <ent type='PERSON'>Bacchus</ent>, son of
<ent type='LOC'>Jupiter</ent>, was begotten by [Jupiter's) intercourse with <ent type='ORG'>Semele</ent>, and
that he was the discoverer of the vine; and when they relate, that
being torn in pieces, and having died, he rose again, and ascended
to heaven; and when they introduce wine into his mysteries, do I
not perceive that [the devil] has imitated the prophecy announced
by the patriarch <ent type='PERSON'>Jacob</ent>, and recorded by <ent type='PERSON'>Moses</ent>? ... And when he [the
devil] brings forward AEsculapius as the raiser of the dead and
healer of all diseases, may I not say in this matter likewise he
has imitated the prophecies about Christ? ... And when I hear that
<ent type='ORG'>Perseus</ent> was begotten of a virgin, I understand that the deceiving
serpent counterfeited this also." (Dial, with <ent type='NORP'>Trypho</ent>, ch. lxix;
<ent type='ORG'>ANF</ent>. i, 233.)
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<p> Father <ent type='PERSON'>Justin</ent> accepts the heathen gods as genuine divine
beings; but says they are only wicked demons who lead men astray;
and he says that these "evil demons, effecting apparitions of
themselves, both defiled women and corrupted boys." (I Apol. ch. v,
eh. <ent type='ORG'>liv</ent>, passim.) The devils "having heard it proclaimed through
the prophets that <ent type='ORG'>the Christ</ent> was to come, ... they put forward many
to be called the sons of <ent type='LOC'>Jupiter</ent>, under the impression that they
would be able to produce in men the idea that the things which were
said in regard to Christ were more marvelous tales, like the things
which were said by the poets. The devils, accordingly, when they
heard these prophetic words, said that <ent type='PERSON'>Bacchus</ent> was the son of
<ent type='LOC'>Jupiter</ent>, and gave out that he was the discoverer of the vine"; and
so through many twaddling chapters, repeating the argument with
respect to <ent type='PERSON'>Bellerophon</ent> and his horse Pegasus, of <ent type='ORG'>Perseus</ent>, of
<ent type='GPE'>Hercules</ent>, of AEsculapius, etc., as "analogies" prophetic of
baptism, sacraments, the eucharist, resurrection, etc., etc. The
<ent type='NORP'>Pagan</ent> myths and miracles are true; therefore like fables of the
Christ are worthy of belief: "And when we say also that the Word,
who is the first-born of God, was produced without sexual union,
and that He, <ent type='PERSON'>Jesus</ent> Christ, our Teacher, was crucified. and rose
again, and ascended into heaven, we propound nothing different from
what you believe regarding those whom you esteem sons of <ent type='LOC'>Jupiter</ent>.
... But as we have said above, wicked devils perpetrated these
things. And if we assert that the Word of God was born in a
peculiar manner, different from ordinary generation, let this, as
said above, be no extraordinary thing to you, who say that <ent type='ORG'>Mercury</ent>
is the angelic word [<ent type='NORP'>Logos</ent>] of God. ... And if we even affirm that
He was born of a virgin, accept this in common with what you accept
of <ent type='ORG'>Perseus</ent>. And in what we say that he made whole the lame, the
paralytic, and those born blind, we seem to say what is very
similar to the deeds said to have been done by AEsculapius." (I
Apol., chs. xxi, xxii; <ent type='ORG'>ANF</ent>. i, 170; cf. Add. ad <ent type='ORG'>Grace</ent>. ch. lxix;
Ib. 233.)</p>

<p> Father <ent type='PERSON'>Justin</ent> also retails to the Emperor the old fable of
<ent type='PERSON'>Simon Magus</ent> and his magical miracles at <ent type='GPE'>Rome</ent>, and attributes it all
to the work of the devils. For "the evil spirits, not being
satisfied with saying, before Christ's appearance, that those who
were said to be sons of <ent type='LOC'>Jupiter</ent> were born of him, but after he
appeared, ... and when they learned how He had been foretold by the
prophets, put forward again other men, the <ent type='ORG'>Samaritan</ent>s <ent type='PERSON'>Simon</ent> and
<ent type='PERSON'>Menander</ent>, who did many mighty works by magic; ... and so greatly
astonished the sacred Senate and people of the <ent type='NORP'>Romans</ent> that he was
considered a god, and honored with a statue; ... which statue was
erected in the river <ent type='PERSON'>Tiber</ent>, between the two bridges, and bore this
inscription in the language of <ent type='GPE'>Rome</ent>: '<ent type='PERSON'>Simon</ent>i Deo Sancto -- To <ent type='PERSON'>Simon</ent>
the holy God" (I Apol. chs. xxvi, lvi; <ent type='ORG'>ANF</ent>. i, 171, 182; cf. Iren.
Adv. Haer. ch. xxiii; <ent type='ORG'>ANF</ent>. i, 347-8; <ent type='PERSON'>Euseb</ent>. HE. II, 13.) We have
seen this much embroidered "tradition" myth exploded, and the
statue discovered and deciphered, it being a simple private pious
monument to a <ent type='NORP'>Pagan</ent> god!</p>

<p> Father <ent type='PERSON'>Justin</ent> in many chapters cites and appeals for <ent type='NORP'>Christian</ent>
proofs to "The Testimony of the <ent type='PERSON'>Sibyl</ent>," of <ent type='PERSON'>Homer</ent>, of <ent type='NORP'>Sophocles</ent>, of
<ent type='NORP'>Pythagoras</ent>, of <ent type='PERSON'>Plato</ent>. (Add. ad <ent type='ORG'>Grace</ent>. chs. 18-20; <ent type='ORG'>ANF</ent>. i, 279-280.)
Of the <ent type='PERSON'>Sibyl</ent>, so often quoted: "And you may in part learn the right
religion from the ancient <ent type='PERSON'>Sibyl</ent>, who by some kind of potent </p>

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<p>inspiration teaches you, through her oracular predictions, truths
which seem to be much akin to the teachings of the prophets. ... Ye
men of <ent type='GPE'>Greece</ent>, ... do ye henceforth give heed to the words of the
<ent type='PERSON'>Sibyl</ent>, ... predicting, as she does in a clear and patent manner,
the advent of our Savior <ent type='PERSON'>Jesus</ent> Christ," quoting long verses of
<ent type='NORP'>Christian</ent>-forged nonsense. (Ib. chs. 37-38; <ent type='ORG'>ANF</ent>. i, 288-289.)</p>

<p> 8. IRENAEUS (120-c. 200) <ent type='PERSON'>Saint</ent>, Martyr, Bishop of Lyons; ex-<ent type='NORP'>Pagan</ent> of <ent type='GPE'>Smyrna</ent>, who emigrated to <ent type='LOC'>Gaul</ent> and became Bishop;
"information of his life is scarce, and [as usual] in some measure
inexact. ... Nothing is known of the date of his death, which may
have occurred at the end of the second or beginning of the third
century." (CE., vii, 130.) How then is it known that he was a
Martyr? Of him Photius, ablest early critic in <ent type='ORG'>the Church</ent>, warns
that in some of his works "the purity of truth, with respect to
ecclesiastical traditions, is adulterated by his false and spurious
readings" (Phot.; Bibl. ch. cxx); -- though why this invidious
distinction of Irenaeus among all the clerical corruptors of
"tradition" is not clear. The only surviving work of Irenaeus in
four prolific Books is his notable <ent type='PERSON'>Adversus Haereses</ent>, or, as was
its full title, "A Refutation and Subversion of Knowledge falsely
so Called," -- though he succeeds in falsely subverting no little
real knowledge by his own idle fables. This work is called "one of
the most precious remains of early <ent type='NORP'>Christian</ent> antiquity." Bishop St.
Irenaeus quotes one apt sentiment from <ent type='PERSON'>Homer</ent>, the precept of which
he seems to approve, but which he and his <ent type='ORG'>Church</ent> confreres did not
much put into practice:</p>

<p> "Hateful to me that man as Hades' gates,
Who one thing thinks, while he another states."
(<ent type='GPE'>Iliad</ent>, ix, 312, 313; Adv. Haer. III, xxxiii, 3.)</p>

<p> <ent type='PERSON'>JESUS DIED</ent> OF OLD AGE!</p>

<p> Most rem<ent type='GPE'>ark</ent>able of the "heresies" attacked and refuted by
Bishop Irenaeus, is one which had just gained currency in written
form in the newly published "Gospels of <ent type='PERSON'>Jesus</ent> Christ," in the form
of the "tradition" that <ent type='PERSON'>Jesus</ent> had been crucified to death early in
the thirties of his life, after a preaching career of only about
one year, according to three of the new Gospels, of about three
years, according to the fourth. This is rankly false and
fictitious, on the "tradition" of the real gospel and of all the
<ent type='PERSON'>Apostles</ent>, avows Bishop Irenaeus, like Bishop <ent type='PERSON'>Papias</ent> earlier in the
century; and he boldly combated it as "heresy." It is not true, he
asserts, that <ent type='PERSON'>Jesus</ent> Christ died so early in life and after so brief
a career. "How is it possible," be demands, "that the Lord preached
for one year only?"; and on the quoted authority of <ent type='PERSON'>John</ent> the
<ent type='PERSON'>Apostle</ent> himself, of "the true Gospel," and of "all the elders," the
saintly Bishop urges the falsity and "heresy" of the Four Gospels
on this crucial point. <ent type='ORG'>Textually</ent>, and with quite fanciful
reasonments, he says that <ent type='PERSON'>Jesus</ent> did not die so soon:</p>

<p> "For he came to save all through means of Himself -- all,
I say, who through Him are born again to God -- infants, and
children, and boys, and youths, and old men. He therefore
passed through every age, becoming an infant for infants, thus
sanctifying infants; a child for children, thus sanctifying </p>

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<p> those who are of this age; a youth for youths, and thus
sanctifying them for the Lord. So likewise He was an old man
for old men, that He might be a perfect Master for all, not
merely as respects the setting forth of the truth, but also as
regards age, sanctifying at the same time the aged also, and
becoming an example to them likewise. Then, at last, He came
on to death itself, that He might be 'the first-born from the
dead.'</p>

<p> "They, however, that they may establish their false
opinion regarding that which is written, 'to proclaim the
acceptable year of the Lord,' maintain that he preached for
one year only, and then suffered in the twelfth month. [In
speaking thus], they are forgetful to their own disadvantage,
destroying His work and robbing Him of that age which is both
more necessary and more honorable than any other; that more
advanced age, I mean, during which also, as a teacher, He
excelled all others. ...</p>

<p> "Now, that the first stage of early life embraces thirty
years, and that this extends onward to the fortieth year,
every one will admit; but from the fortieth and fiftieth year
a man begins to decline towards old age, which our Lord
possessed while He still fulfilled the office of a Teacher,
even as the Gospel and all the elders testify; those who were
conversant in <ent type='LOC'>Asia</ent> with <ent type='PERSON'>John</ent>, the disciple of the Lord,
(affirming) that <ent type='PERSON'>John</ent> conveyed to them that information. AND
HE REMAINED AMONG THEM UP TO THE TIMES OF TRAJAN [<ent type='NORP'>Roman</ent>
Emperor, A.D. 98-117]. Some of them, moreover, saw not only
<ent type='PERSON'>John</ent>, but the other <ent type='PERSON'>Apostles</ent> also, and heard the very same
account from them, and bear testimony as to [the validity of
] the statement. Whom then should we rather believe?" (Iren.
Adv. Haer. Bk. II, ch. xxii, secs. 3, 4, 5; <ent type='ORG'>ANF</ent>. I, 891-2.)</p>

<p> The Bishop's closing question is pertinent, and we shall come
back to it in due course.</p>

<p> Irenaeus also vouches his belief in magic arts, repeating as
true the fabulous stories of <ent type='PERSON'>Simon Magus</ent> and his statue in the
<ent type='PERSON'>Tiber</ent> and the false recital of the inscription on it; and as a
professional heresy-hunter he falls upon <ent type='PERSON'>Simon</ent> as the Father of
Heresy: "Now this <ent type='PERSON'>Simon</ent> of <ent type='GPE'>Samaria</ent>, from whom all heresies derive
their origin. ... The successor of this man was <ent type='PERSON'>Menander</ent>, also a
<ent type='ORG'>Samaritan</ent> by birth; and he, too, was a perfect adept in the
practice of magic." (Adv. Haer. I, xxiii; <ent type='ORG'>ANF</ent>. i, 348.)</p>

<p> 9. TERTULLIAN: Bishop of <ent type='GPE'>Carthage</ent>, in <ent type='LOC'>Africa</ent>; ex-<ent type='NORP'>Pagan</ent> born
about 160, died 220. He was "the first of the Latin theological
writers; ... and the first witness to the existence of a Latin
Bible ... Tertullian's canon of the O.T. included the deutero-canonical books -- [i.e. the forged apocrypha]. ... He also cites
the Book of Henoch [<ent type='PERSON'>Enoch</ent>] as inspired, ... also recognizes IV
Esdras and the <ent type='PERSON'>Sibyl</ent>." (CE. <ent type='ORG'>xiv</ent>, 525.)</p>

<p> He was the most violent distribist of them all in promoting
the <ent type='NORP'>Christian</ent> religion, but renounced <ent type='NORP'>Christian</ent>ity after 200 and
became equally violent in propagating the extravagant heresy of </p>

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<p>Montanus. In this recantation of faith he gave evidence that he was
in error in his former complete acceptance of <ent type='NORP'>Christian</ent>ity as the
last word and irrevocable posture in revealed truth, -- and
revealed his own errant credulity. In attacking the heretics --
before he became one, of the most preposterous sect, -- he thus
formulates the assurance of the finality of <ent type='NORP'>Christian</ent> Faith: "One
has succeeded in finding definite truth, when he belie lies. ...
After we have believed, search should cease." (Against Heresies,
ch. xi; <ent type='ORG'>ANF</ent>. iii, 248.) <ent type='NORP'>Tertullian</ent> is noted for several
declamations regarding the assurance of faith which have become
famous, as they are fatuous: "<ent type='ORG'>Credo</ent> quia incredibilis est -- I
believe because it is unbelievable"; and, like Paul's "I am become
a fool in glorying," he vaunts thus his own folly: "Other matters
for shame I find none which can prove me to be shameless in a good
sense, and foolish in a happy one, by my own contempt for shame.
The Son of God was crucified; I am not ashamed [to believe it]
because men must needs be ashamed of it. And the Son of God died;
it is by all means to be believed, because it is absurd. And He was
buried and rose again; the fact is certain because it is
impossible." (De <ent type='PERSON'>Carne Christi</ent>, ch. v; <ent type='ORG'>ANF</ent>. iii, 525.) Reasoning
thus, -- or quite without reason -- <ent type='NORP'>Christian</ent>s yet believe these
confessed absurdities and impossibilities.</p>

<p> <ent type='NORP'>Tertullian</ent> denounces the sin of theater-going, and in this
awful illustration he invokes his God to witness of one of his lies
to God's glory: "We have the case of the woman -- the Lord Himself
is witness -- who went to the theater, and came back possessed. In
the outcasting (exorcism), accordingly, when the unclean creature
was upbraided with having dared to attack a believer, he firmly
replied: 'And in truth I did most righteously, for I found her in
my domain.'" (De Spectaculis, ch. xxvi; <ent type='ORG'>ANF</ent>. iii, 90.) In one of
his sumptuary diatribes on woman's dress -- yet a favorite theme of
the Vicars of God, though nowadays the complaint is of nether
brevity -- he warns and assures: "to us the Lord has, even by
revelations, measured the space for the veil to extend over. For a
certain sister of ours was thus addressed by an angel, beating her
neck," and telling her that she had as well be "bare down to your
loins" as any elsewhere below the neck. (On <ent type='GPE'>the Veiling</ent> of Virgins,
ch. xvii; <ent type='ORG'>ANF</ent>. iv, 37.) And he expresses the clerical concept of
women, saying that "females, subjected as they are throughout to
men, bear in their front an honorable m<ent type='GPE'>ark</ent> of their virginity."
(Ib. ch. x, p. 33.) The celibate Fathers all glorified the
suppression of sex: "Marriage replenishes the earth, virginity
fills Paradise," says St. Jerome. (Adv. <ent type='PERSON'>Jovianum</ent>, I, 17; N&amp;PNF. vi,
360.) The Fathers regarded Woman as did St. Chrysostom: "a
necessary evil, a natural temptation, a desirable calamity, a
domestic peril, a deadly fascination, and a painted ill!" Good
Father <ent type='NORP'>Tertullian</ent>, in his Exhortation to Chastity, has chapters
captioned: "Second Marriage a Species of Adultery," and "Marriage
Itself Impugned as akin to Adultery." (On Chastity, chs. ix, x;
<ent type='ORG'>ANF</ent>. iv, 55.)</p>

<p> Strongly, and upon what seems good physiological reason, he
"denies the virginity of <ent type='PERSON'>Mary</ent>, the mother of Christ, in part,
though he affirms it [oddly] ante partum." (CE. <ent type='ORG'>xiv</ent>, 523.) Father
<ent type='NORP'>Tertullian</ent> was strong in advocacy of virginity not alone feminine,
but of the men, exclaiming, "So many men-virgins, so many voluntary</p>

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<p>eunuchs" (Ib.). He commends with m<ent type='GPE'>ark</ent>ed approval the fanatical
incitation of <ent type='ORG'>the Christ</ent> to self-mutilation "for the kingdom of
heaven's sake" (Mt. xix, 11), and avers that to this same cause was
due Paul's much-complained-of "thorn in the flesh," saying: "The
Lord Himself opens the kingdoms of heaven to eunuchs, as being
Himself a virgin; to whom looking, the apostle [<ent type='PERSON'>Paul</ent>] also -- for
this reason -- gives the preference to continence (I Cor. vii, 1,
7, 37, 40). ... 'Good,' he says, 'it is for a man not to have
contact with her, for nothing is contrary to good except evil."'
(On <ent type='ORG'>Monogamy</ent>, ch. iii; <ent type='ORG'>ANF</ent>. iv, 60.) For like reason it was, he
assures, that <ent type='PERSON'>Noah</ent> was ordered to take two of each animal into the
<ent type='GPE'>ark</ent>, "for fear that even beasts should be born of adultery. ...
<ent type='PERSON'>Eve</ent>n unclean birds were not allowed to enter with two females
each." (Ib. ch. iv; p. 62.) Father <ent type='NORP'>Tertullian</ent> shares the fantastic
notions of natural history stated by Bishop St. <ent type='PERSON'>Barnabas</ent>; in proof
of the eternal renovation of all things, <ent type='NORP'>Tertullian</ent> says: "The
serpent crawls into a cave and out of his skin, and uncoils himself
in a new youth; with his scales, his years, too, are repudiated.
The hyena, if you observe, is of annual sex, alternately masculine
and feminine. ... The stag, feeding on the serpent, languishes --
from the effects of the poison -- into youth." (On the Pallium, ch.
iii; <ent type='ORG'>ANF</ent>. iv, 7.) <ent type='PERSON'>Magi</ent>c admirably supplements nature and medical
remedies as cure for the scorpion's sting, assures Father
<ent type='NORP'>Tertullian</ent>: "Among cures certain substances supplied by nature have
very great efficacy; magic also puts on some bandages." (<ent type='PERSON'>Scorpiace</ent>,
ch. i; <ent type='ORG'>ANF</ent>. iii, 633.)</p>

<p> Like all the credulous ex-<ent type='NORP'>Pagan</ent> Fathers of <ent type='NORP'>Christian</ent>ity,
<ent type='NORP'>Tertullian</ent> is a confirmed <ent type='PERSON'>Sibyl</ent>list, and believes the forged <ent type='NORP'>Pagan</ent>
oracles as inspired truth of God. Citing several of her
"prophecies," he assures with confidence: "And the <ent type='PERSON'>Sibyl</ent> is thus
proved no liar." (Pallium, ch. ii; <ent type='ORG'>ANF</ent>. iv, 6.)</p>

<p> <ent type='NORP'>Tertullian</ent> admits, in a tu quoque argument, that the
<ent type='NORP'>Christian</ent>s are sun-worshippers: "You [<ent type='NORP'>Pagan</ent>s] say we worship the
sun; so do you." (CE. <ent type='ORG'>xiv</ent>, 525; Ad. Nationes, xiii; <ent type='ORG'>ANF</ent>. iii, 123.)
He is in common with the Fathers in the belief in magic and
astrology, which since Christ, however, are turned into holier
channels in token of His divinity: "But <ent type='PERSON'>Magi</ent> and astrologers came
from the <ent type='LOC'>East</ent> (<ent type='PERSON'>Matt</ent>. ii). We know the mutual reliance of magic and
astrology. The interpreters of the stars, then, were the first to
announce Christ's birth, the first to present gifts. ... <ent type='ORG'>Astrology</ent>
now-a-days, forsooth, treats of Christ -- is the science of the
stars of Christ; not of Saturn, or of <ent type='LOC'>Mars</ent>. But, however, that
science has been allowed until the Gospel, in order that after
Christ's birth no one should thenceforward interpret anyone's
nativity by the heaven." (On Idolatry, ch. ix; <ent type='ORG'>ANF</ent>. iii, 65.)</p>

<p> In common with all the Fathers, <ent type='NORP'>Tertullian</ent> appeals to the
<ent type='GPE'>Phoenix</ent> as proof supreme of the resurrection of the body. It will
be noticed, that the modern false translators of our Bibles have
slipped in another bit of falsification by suppressing the word
"phoenix" in the passage quoted by <ent type='NORP'>Tertullian</ent>, and have substituted
the word "palm-tree" to express the flourishing state of the
righteous, as there depicted:</p>

<div> </div>

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<p> "Then take a most complete and unassailable symbol of our
hope [of resurrection], subject alike to life and death. I
refer to the bird which is peculiar to the <ent type='LOC'>East</ent>, famous for
its singularity, marvelous from its posthumous life, which
renews its life in a voluntary death; its dying day is its
birthday, for on it it departs and returns: once more a
phoenix where just now there was none; once more himself, but
just now out of existence; another, yet the same. What can be
more express and more significant for our subject; or to what
other thing can such a phenomenon bear witness? God even in
His own <ent type='PERSON'>Scripture</ent> says: 'The righteous shall flourish like the
phoenix' [<ent type='NORP'>Greek</ent> Septuagint: <ent type='LOC'>Dikaios</ent> os phoenix <ent type='GPE'>anthesei</ent>; Ps.
xcii, 12]. Must men die once for all, while birds in <ent type='GPE'>Arabia</ent>
are sure of a resurrection?" (Tert., On the Resurrection of
the Flesh, ch. xiii; <ent type='ORG'>ANF</ent>. iii, 554.)</p>

<p> Father <ent type='NORP'>Tertullian</ent> vouches, too, with the other Fathers, for
the bogus official Report of Pilate to Caesar, and for Pilate's
conversion to <ent type='NORP'>Christian</ent>ity, saying: "All these things Pilate did to
Christ; and now in fact a <ent type='NORP'>Christian</ent> in his own convictions, he sent
word of Him to the reigning Caesar, who was at the time <ent type='PERSON'>Tiber</ent>ius.
Yes, and even the <ent type='ORG'>Caesars</ent> would have believed on Christ, if either
the <ent type='ORG'>Caesars</ent> had not been necessary for the world, or if <ent type='NORP'>Christian</ent>s
could have been <ent type='ORG'>Caesars</ent>." (Apol. ch. xxi; <ent type='ORG'>ANF</ent>. iii,. 35.) Father
<ent type='NORP'>Tertullian</ent> gives fall credence to the fable of the Septuagint, and
assures the Emperors: "To this day, at the temple of <ent type='PERSON'>Serapis</ent>, the
librariis of <ent type='NORP'>Ptolemy</ent> are to be seen, with the identical Hebrew
originals in them." (Apology, to the Rulers of the <ent type='NORP'>Roman</ent> <ent type='LOC'>Empire</ent>, I,
xviii; <ent type='ORG'>ANF</ent>. iii, 32.) And, as all the other Fathers, he gives full
faith and credit to the <ent type='NORP'>Pagan</ent> gods, as "effective witnesses for
Christ"; -- "Yes, and we shall prove that your own gods are
effective witnesses for Christ ... "Yes, and we shall prove that
your own gods are effective witnesses for Christ. ... Against the
<ent type='NORP'>Greeks</ent> we urge that <ent type='ORG'>Orpheus</ent>, at <ent type='PERSON'>Piera</ent>, Musaeus at <ent type='GPE'>Athens</ent>, (etc.)
imposed religious rites. ... Numa Pompilius laid on the <ent type='NORP'>Romans</ent> a
heavy load of costly superstitions. Surely Christ, then, had a
right to reveal Deity." (Apol. ch. xxi; <ent type='ORG'>ANF</ent>. iii, 36.) Like the
other Fathers, <ent type='NORP'>Tertullian</ent> is also in the ranks of patristic forgers
of holy fables, being either the author or the publisher of "The
Passion of the Holy Martyrs Perpetua and <ent type='NORP'>Felicitas</ent>," the fabulous
Martyrdom of two of <ent type='ORG'>the Church</ent>'s most celebrated bogus <ent type='PERSON'>Saint</ent>s,
annexed to his accredited works. (<ent type='ORG'>ANF</ent>. iii, 699-706.)</p>

<p> 10. CLEMENT OF ALEXANDRIA: (c. 153-c. 215). Ex-<ent type='NORP'>Pagan</ent>; head of
the catechetical school of <ent type='GPE'>Alexandria</ent>; tutor of <ent type='PERSON'>Origen</ent>. He wrote an
Exhortation to the Heathen, the Poedagogus, or Instructor, and
eight books called <ent type='PERSON'>Strom</ent>ata, or Miscellanies. From the latter a few
random assays are taken which fully accredit him among the simple-minded and credulous Fathers of <ent type='NORP'>Christian</ent>ity.</p>

<p> Clement devotes ample chapters to showing the 'Plagiarism by
the <ent type='NORP'>Greeks</ent> of the Miracles related in the Sacred Books of the
<ent type='ORG'>Hebrews</ent>"; he quotes as inspired the forged book "Peter's
Preaching," and the heathen <ent type='PERSON'>Sibyl</ent>s and <ent type='PERSON'>Hystaspes</ent>; he assures us,
with his reason therefor, that "The <ent type='PERSON'>Apostles</ent>, following the Lord,
preached the Gospel to those in Hades. For it was requisite, in my
opinion, that as here, so also there, the rest of the disciples </p>

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<p>should be imitators of the Master." <ent type='PERSON'>Abraham</ent> was a great scientist:
"As thin in astronomy we have <ent type='PERSON'>Abraham</ent> as an instance, so also in
arithmetic we have the same <ent type='PERSON'>Abraham</ent>," the latter diploma being
founded on the feat that <ent type='PERSON'>Abraham</ent>, "hearing that <ent type='PERSON'>Lot</ent> had been taken
captive, numbered his own. servants, 318"; this mystic number,
expressed in <ent type='NORP'>Greek</ent> letters T I E, used as numerals: "the character
representing 300 (T) is the Lord's sign (<ent type='ORG'>Cross</ent>), and I and E
indicate the Savior's name," et cetera, of cabalistic twaddle.
(<ent type='PERSON'>Strom</ent>. VI, xi; <ent type='ORG'>ANF</ent>. ii, 499.) Clement believes the heathen gods
and the <ent type='PERSON'>Sibyl</ent>s, and all the demigods and myths of <ent type='GPE'>Greece</ent>: "We have
also demonstrated <ent type='PERSON'>Moses</ent> to be more ancient, not only than those
called, poets and wise men, but than most of their deities. Not
alone he, but the <ent type='PERSON'>Sibyl</ent>, is more ancient than <ent type='ORG'>Orpheus</ent>. ... On her
arrival at <ent type='ORG'>Delphi</ent> she sang:</p>

<p> 'O <ent type='ORG'>Delphi</ent>ans, ministers of far-darting <ent type='ORG'>Apollo</ent>,
I come to declare the mind of AEgis-bearing Zeus,
Enraged as I am at my own brother <ent type='ORG'>Apollo</ent>.'"
(<ent type='PERSON'>Strom</ent>. ii, 325.)</p>

<p> 11. <ent type='ORG'>ORIGEN</ent>: born in <ent type='GPE'>Alexandria</ent>, <ent type='GPE'>Egypt</ent>, about, 165; a wild
fanatic, he made himself "a eunuch for <ent type='GPE'>the Kingdom</ent> of Heaven's
sake"; died at <ent type='GPE'>Tyre</ent> or <ent type='PERSON'>Caesarea</ent> about 254; was the first of the'
Fathers said to be born of <ent type='NORP'>Christian</ent> parents; he was a pupil and
protege of Clement of <ent type='GPE'>Alexandria</ent>. <ent type='PERSON'>Origen</ent> was the greatest
theologian and biblical scholar of <ent type='ORG'>the Church</ent> up to his time; he
was the author of the famous <ent type='ORG'>Hexapla</ent>, or comparative edition of the
Bible in Hebrew, with <ent type='NORP'>Greek</ent> transliteration and the <ent type='NORP'>Greek</ent> texts of
the Septuagint and other versions. in six parallel columns. <ent type='PERSON'>Origen</ent>
was badly tainted with the <ent type='NORP'>Arian</ent> heresy which denied the divinity
of <ent type='PERSON'>Jesus</ent> Christ, and was deposed from the priesthood, but his
deposition was not generally recognized by all <ent type='ORG'>the Church</ent>es, --
which again proves that they were not then subject to <ent type='GPE'>Rome</ent>. For
sheer credulity and nonsense Father <ent type='PERSON'>Origen</ent> was the peer of any of
the <ent type='NORP'>Pagan</ent>-born <ent type='PERSON'>Patriarchs</ent> of "the new <ent type='NORP'>Pagan</ent>ism called,
<ent type='NORP'>Christian</ent>ity," as is evidenced by the following extracts from his
chief works.</p>

<p> Accepting as <ent type='ORG'>liv</ent>ing realities the heathen gods and their
miracles, he argues that the <ent type='ORG'>Hebrews</ent> must have had genuine miracles
because the heathens had many from their gods, which were, however,
only devils; that the <ent type='ORG'>Hebrews</ent> viewed. "with contempt all those who
were considered as gods by the heathen" as not being gods, but
demons, 'For all the gods of the nations are demons' (Ps, xcvi, 5).
... In the next place, miracles were performed in all countries, or
at least in many of them, as <ent type='PERSON'>Celsus</ent> himself admits, instancing the
case, of AEsculapius, who conferred benefits on many, and who
foretold future events to entire cities," -- citing instances. If
there had been no miracles among the <ent type='ORG'>Hebrews</ent> "they would
immediately have gone over to the worship of those demons which
gave oracles and performed cures." (<ent type='NORP'>Contra Celsum</ent>, III, ch. ii-iii;
<ent type='ORG'>ANF</ent>. iv, 466.) The heathen oracles were indeed inspired and true,
but were due to a loathsome form of demoniac inspiration, which he
thus -- (with my own polite omissions) -- describes:</p>

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<p> "Let it be granted that the responses de<ent type='ORG'>liv</ent>ered by the
<ent type='NORP'>Pythian</ent> and other oracles were not the utterances of false men
who pretended to a divine inspiration; but let us see if,
after all, that they may be traced to wicked demons, -- to
spirits which are at enmity with the human race. ... It is
said of the <ent type='NORP'>Pythian</ent> priestess, that when she sat down at the
mouth of the <ent type='NORP'>Castalian</ent> cave, the prophetic spirit of <ent type='ORG'>Apollo</ent>
entered her private parts; and when she was filled with it,
she gave utterance to responses which are regarded with awe as
divine truths. Judge by this whether that spirit does not show
its profane and impure nature." (Contra Cetsum, VII, iii; <ent type='ORG'>ANF</ent>.
iv, 611-612). ... "It is not, then, because <ent type='NORP'>Christian</ent>s cast
insults upon demons that they incur their revenge, but because
they drive them away out of the images, and from the bodies
and souls of men." (Ib. c. xliii, p. 655.)</p>

<p> Father <ent type='PERSON'>Origen</ent> clung to the pagan superstition that comets and
new stars portend and herald great world-events, and urges that
this undoubted fact gives credibility to the fabled Star of
Bethlehem: "It has been observed that, on the occurrence of great
events, and of mighty changes in terrestrial things, such stars are
wont to appear, indicating either the removal of dynasties or the
breaking out of wars, or the happening of such circumstances as may
cause commotions upon the earth" -- why not then the Star of
Bethlehem? (<ent type='NORP'>Contra Celsum</ent>, I, lix; <ent type='ORG'>ANP</ent>. iv, 422.) All the stars and
heavenly bodies are <ent type='ORG'>liv</ent>ing, rational beings, having souls, as he
curiously proves by Job and <ent type='PERSON'>Isaiah</ent>, as well as upon clerical
reason:</p>

<p> "Let us see what reason itself can discover respecting sun,
moon, and stars. ... To arrive at a clearer understanding on these
matters, we ought first to inquire whether it is allowable to
suppose that they are <ent type='ORG'>liv</ent>ing and rational beings; then, whether
their souls came into existence at the same time with their bodies,
or seem to be anterior to them; and also whether, after the end of
the world, we are to understand that they are to be released from
their bodies; and whether, as we cease to <ent type='ORG'>liv</ent>e, so they also will
cease from illuminating the world. ... We think, then, that they
may be designated as <ent type='ORG'>liv</ent>ing beings, for this reason, that they are
said to receive commandments from God, which is ordinarily the case
only with rational beings: 'I have given commandments to all the
stars' (Isa, <ent type='ORG'>xiv</ent>, 12), says the Lord." (De Principiis, I, vii; <ent type='ORG'>ANF</ent>.
iv, 263.)</p>

<p> 12. LACTANTIUS: (-?-330). Ex-<ent type='NORP'>Pagan</ent>, and eminent <ent type='NORP'>Christian</ent>
author and defender of the faith. On account of his great
reputation for learning, he was invited by the Emperor <ent type='PERSON'>Constantine</ent>
to become the tutor of his son <ent type='PERSON'>Crispus</ent>, about 312-318 A.D. Thus,
omitting two entire volumes (V and VI) of the Fathers, we are
brought to the beginning of <ent type='NORP'>Christian</ent>ity as the official or state
religion -- accredited yet by fables and propagated by
superstitious myth. The great work of <ent type='PERSON'>Lactantius</ent>, The Divine
Institutes, dedicated to the Emperor, was thus addressed: "We now
commence this work under the auspices of your name, O mighty
Emperor <ent type='PERSON'>Constantine</ent>, who were the first of the <ent type='NORP'>Roman</ent> princes to
repudiate errors, and to acknowledge and honor the majesty of the
one and only true God." (I, i.) This work, in seven lengthy Books,
occupies over 200 double-columns of vol. VII of the Ante-Nicene
Fathers.
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<p> Written for the purpose of confirming <ent type='PERSON'>Constantine</ent> in his very
uncertain "<ent type='NORP'>Christian</ent>" faith, and to appeal for conversion of the
higher classes of the <ent type='NORP'>Pagan</ent>s under the imperial favor, no work of
the Fathers is more positive in the recognition of the <ent type='NORP'>Pagan</ent> gods
as divine realities, who are rather demons of very active
malignity; and none equalled him in profuse appeals to the <ent type='NORP'>Pagan</ent>
gods and the <ent type='PERSON'>Sibyl</ent>s as their prophetesses, as divine "testimonies"
to <ent type='PERSON'>Jesus</ent> Christ and virtually every natural and supernatural act
attributed to him in the romantic Gospels. In fact, his whole work
is a sort of digest of <ent type='NORP'>Paran</ent> mythology taken as divinely true and
inspired antecedents and evidences of the fictitious "facts" of the
new <ent type='NORP'>Pagan</ent>ism called <ent type='NORP'>Christian</ent>ity. We have already noticed some of
his tributes to the <ent type='PERSON'>Sibyl</ent>s as prophecies of <ent type='PERSON'>Jesus</ent> Christ; as it is
impossible to cite but a few out of exceeding many, these are
selected, demonstrating the origins of the heathen gods as actually
demons; the verity of their being, words and deeds, and that they
one and all testify of <ent type='PERSON'>Jesus</ent> Christ and the holy mysteries of the
<ent type='NORP'>Christian</ent> faith. In a word, <ent type='NORP'>Christian</ent>ity is founded on and proved
by <ent type='NORP'>Pagan</ent> myths. And first, of the demon-gods, for whom he thus
vouches:</p>

<p> "God in his forethought, lest the devil, to whom from the
beginning He had given power over the earth, should by his
subtility either corrupt or destroy men, ... sent angels for
the protection and improvement of the human race; and inasmuch
as He had given these a free will, He enjoined them above all
things not to defile themselves. ... He plainly prohibited
them from doing that which He knew that they would do, that
they might entertain no hope of pardon. Therefore, while they
abode among men, that most deceitful ruler of the earth ...
gradually enticed them to vices, and polluted them by
intercourse with women. Then, not being admitted into heaven
on account of the sins into which they had plunged themselves,
they fell to the earth. Thus from angels the devil makes them
to become his satellites and attendants.</p>

<p> "But they who were born from these, because they were
neither angels nor men, but bearing a kind of mixed nature,
were not admitted into hell as their fathers were not into
heaven. Thus there became two kinds of demons; one of heaven,
the other of the earth. The latter are the evil spirits, the
authors of all the evils which are done, and the same devil is
their Prince. Whence Trismegistus calls him the ruler of
demons. ... They are called demons, that is, skilled and
acquainted with matters; for they think that these are gods.</p>

<p> "They are acquainted, indeed, with many future events,
but not all since it is not permitted to them entirely to know
the counsel of God. These contaminated and abandoned <ent type='ORG'>Spirit</ent>s,
as I say, wander over the whole earth, and contrive a solace
for their own perdition by the destruction of men. Therefore
they fill every place with snares, frauds and errors for they
cling to individuals, and occupy whole houses from door to
door. ... And these, since spirits are without substance and
not to be grasped, insinuate themselves into the bodies of
men; and secretly working in their inward parts, they corrupt
the health, hasten diseases, terrify their souls with dreams, </p>

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<p> harass their maids with frenzies, that by these means they may
compel men to have recourse to their aid." (Lact. Divine
Instit. II, xv; <ent type='ORG'>ANF</ent>. vii, 64.)</p>

<p> He assures us, in chapter headings, and much detail of text:
"That Demons have no Power over Those who are Established in the
Faith" (Ch. xvi); "That <ent type='ORG'>Astrology</ent>, Soothsaying, and <ent type='ORG'>Similar Arts</ent>
are the Inventions of Demons" (Ch. xvii). These demon-gods are the
most potent witnesses to the <ent type='NORP'>Christian</ent> faith, and scores of times
he cites and appeals to them. <ent type='ORG'>The Hermes Trismegistus</ent> so often
quoted and vouched for, is the god <ent type='ORG'>Mercury</ent> "Thrice Greatest," and
is the greatest of the <ent type='NORP'>Christian</ent> witnesses. In many chapters the
"divine testimonies" of Trismegistus, <ent type='ORG'>Apollo</ent>, and the other demon-gods, are confidently appealed to and their proofs recited. He
proves the immortality of the soul and the resurrection of the dead
by renewed appeals to <ent type='PERSON'>Hermes</ent>, <ent type='ORG'>Apollo</ent>, and the <ent type='PERSON'>Sibyl</ent>: "Of the Soul,
and the Testimonies concerning its Eternity" (Ch. xiii). "And I
will now allege the testimony of the prophets. ... <ent type='PERSON'>Hermes</ent>,
describing the nature of man, that he might know that he was made
by God, introduced this statement. ... Let us therefore seek
greater testimony. A certain Polites asked <ent type='ORG'>Apollo</ent> of <ent type='ORG'>Miletus</ent>
whether the soul remains after death or goes to dissolution; and he
replied in these verses [quoting the response]. What do the
<ent type='PERSON'>Sibyl</ent>line poems say? Do they not declare that this is so, when they
say that the time will come when God will judge the <ent type='ORG'>liv</ent>ing and the
dead? -- whose authority we will hereafter bring forward. ...
Therefore the Son of the most high and mighty God shall come to
judge the quick and the dead, as the <ent type='PERSON'>Sibyl</ent> testifies and says
[quoting]. ... '<ent type='PERSON'>Dies irae</ent>, dies illa, <ent type='ORG'>Teste David</ent> et <ent type='PERSON'>Sibyl</ent>la.'"
(Ibid, VII, chs. xiii, xxii; <ent type='ORG'>ANF</ent>. vii, 210, 218.)</p>

<p> <ent type='PERSON'>Malignantly</ent> powerful as these demon-gods are, the simple but
potent name of Christ, or the "immortal sign" of the <ent type='ORG'>Cross</ent>, on the
instant renders them impotent and puts them to flight; all the
demon-gods may be evoked by magic, only Christ cannot be thus
conjured.</p>

<p> As for man -- here occurring the famous epigram Homo ex humo:
"He formed man out of the dust of the ground, from which he was
called man, because he was made from the earth. Finally <ent type='PERSON'>Plato</ent> says
that the human form was godlike; as does the <ent type='PERSON'>Sibyl</ent>, who says, --
'Thou are my image, O man, possessed of right reason.' (Ib. II,
lviii; p. 58.) Chapter vi is entitled, "Almighty God begat His Son;
and the Testimonies of the <ent type='PERSON'>Sibyl</ent>s and of Trismegistus concerning
Him"; and he urges: "But that there is a Son of the Most High God
is shown not only by the unanimous utterances of the prophets, but
also by the declaration of Trismegistus and the predictions of the
<ent type='PERSON'>Sibyl</ent>s [quoting them at length]. The Erythrean <ent type='PERSON'>Sibyl</ent> proclaims the
Son of God as the leader and commander of all [quoting] ... And
another <ent type='PERSON'>Sibyl</ent> enjoins: 'Know him as your God, who is the Son of
God'; and the <ent type='PERSON'>Sibyl</ent> calls Him 'Counsellor.'" (Ib. IV, vi; p. 105.)</p>

<p> THE <ent type='NORP'>PAGAN</ent> "<ent type='ORG'>LOGOS</ent>" <ent type='NORP'>CHRISTIAN</ent>IZED</p>

<p> Treating at length of the prolific adoption and adaptation by
"that new <ent type='NORP'>Pagan</ent>ism later called <ent type='NORP'>Christian</ent>ity," of the terms, rites
and ceremonies of <ent type='NORP'>Pagan</ent>ism, CE. says: "Always <ent type='ORG'>the Church</ent> has </p>

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<p>forcefully molded words, and even concepts (as Savior, Epiphany,
Baptism, Illimination, Mysteries, <ent type='NORP'>Logos</ent>, to suit her own <ent type='ORG'>Dogma</ent> and
its expression. It was thus that <ent type='PERSON'>John</ent> could take the [<ent type='NORP'>Pagan</ent>]
expression '<ent type='NORP'>Logos</ent>,' mould it to his <ent type='ORG'>Dogma</ent>, cut short all perilous
speculation among <ent type='NORP'>Christian</ent>s, and assert once for all that the
'Word was made Flesh' and was <ent type='PERSON'>Jesus</ent> Christ." (CE. xi, 392.) And
thus Father <ent type='PERSON'>Lactantius</ent>, appealing to <ent type='NORP'>Pagan</ent> gods and <ent type='PERSON'>Sibyl</ent>s for
cogent confirmation, deals with the ancient <ent type='NORP'>Pagan</ent> notion of the
"<ent type='NORP'>Logos</ent>," converted now into a "revealed" and most holy <ent type='NORP'>Christian</ent>
Mystery and the Son of God:</p>

<p> "For though He was the Son of God from the beginning, He
was born again a second time according to the flesh: and this
two-fold birth of His has introduced great terror into the
minds of men, and overspread with d<ent type='GPE'>ark</ent>ness even those who
retained the mysteries of true religion. But we will show this
plainly and clearly. ... Unless by chance we shall profanely
imagine, as <ent type='ORG'>Orpheus</ent> supposed, that God is both male and
female. ... But <ent type='PERSON'>Hermes</ent> also was of the same opinion, when he
says that He was 'His own father' and 'His own mother' [self-father and self-mother']. ... <ent type='PERSON'>John</ent> also thus taught: 'In the
beginning was the Word, and the Word was with God, and the
Word was God. The same was in the beginning with God. All
things were made by Him, and without Him was not anything
made.'</p>

<p> "But the <ent type='NORP'>Greeks</ent> speak of Him as the <ent type='NORP'>Logos</ent>, more
befittingly than we do as the word, or speech: for <ent type='NORP'>Logos</ent>
signifies both speech and reason inasmuch as He is both the
speech and reason of God. ... <ent type='PERSON'>Zeno</ent> represents the <ent type='NORP'>Logos</ent> as the
arranger of the established order of things, and the framer of
the universe. ... For it is the spirit of God which he named
the soul of <ent type='LOC'>Jupiter</ent>. For Trismegistus, who by some means or
other searched into almost all truth, often describes the
excellence and majesty of the Word." (Lact. Div. Inst. IV,
viii-ix; <ent type='ORG'>ANF</ent>. vii, 106-7.)</p>

<p> As there can be no more positive and convincing proof that the
Christ was and is a <ent type='NORP'>Pagan</ent> Myth, -- the old <ent type='NORP'>Greek</ent> "<ent type='NORP'>Logos</ent>" of
<ent type='ORG'>Heraclitus</ent> and the <ent type='PERSON'>Philo</ent>sophers revamped by the <ent type='NORP'>Greek</ent> priest who
wrote the first chapter of the "Gospel according to St. <ent type='PERSON'>John</ent>" and
worked up into the "Incarnate Son" of the old Hebrew God for
<ent type='NORP'>Christian</ent> consumption as the most sacred Article of <ent type='NORP'>Christian</ent> Faith
and Theology, I append to the admission of Father <ent type='PERSON'>Lactantius</ent> the
culminating evidences of the "Gospel" and the further confession of
<ent type='ORG'>the Church</ent> through the <ent type='NORP'>Catholic</ent> Encyclopedia. The inspired
"revelation" of the Holy Ghost concerning the holy <ent type='NORP'>Pagan</ent> doctrine
of the "Creative, <ent type='NORP'>Logos</ent>" or "Word of God," made flesh in <ent type='PERSON'>Jesus</ent>
Christ, is thus "taken and molded to his dogma" by the Holy <ent type='PERSON'>Saint</ent>
<ent type='PERSON'>John</ent>:</p>

<p> "In the beginning was the <ent type='NORP'>Logos</ent>, and the <ent type='NORP'>Logos</ent> was with
God, and the <ent type='NORP'>Logos</ent> was God. The same was in the beginning with
God. All things were made by him [i.e. by the <ent type='NORP'>Logos</ent>); and
without him was not anything made that was made." (<ent type='PERSON'>John</ent>, i,
1-3.)</p>

<p>
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<p> The doctrine of the <ent type='NORP'>Logos</ent> was a <ent type='NORP'>Pagan</ent> speculation or invention
of the <ent type='NORP'>Greek</ent> philosopher <ent type='ORG'>Heraclitus</ent>, who <ent type='ORG'>liv</ent>ed 535-475 Before
Christ, and had never heard of Christ. From it the science of Logic
takes its name; and on it the first principle of Stoicism and the
<ent type='NORP'>Christian</ent> doctrine of "The Word" are based. If this startling
statement out of secular history is questioned, let CE. bear its
clerical witness to the <ent type='NORP'>Pagan</ent> origin of the <ent type='NORP'>Logos</ent> and the curious
<ent type='NORP'>Christian</ent> metamorphosis of it wrought by "St. <ent type='PERSON'>John</ent>" and <ent type='ORG'>the Church</ent>
Fathers:</p>

<p> "The word <ent type='NORP'>Logos</ent> (Gr. <ent type='NORP'>Logos</ent>; Lat. <ent type='PERSON'>Verbum</ent>) is the term by
which <ent type='NORP'>Christian</ent> theology in the <ent type='NORP'>Greek</ent> language designates the
Word of God, the Second Person of the Blessed <ent type='ORG'>Trinity</ent>. Before
St. <ent type='PERSON'>John</ent> had consecrated this term by adopting it, the <ent type='NORP'>Greeks</ent>
and the <ent type='NORP'>Jews</ent> had used it to express religious conceptions
which, under divers titles, have exercised a certain influence
on <ent type='NORP'>Christian</ent> theology. ... It was in <ent type='ORG'>Heraclitus</ent> that the
theory of the <ent type='NORP'>Logos</ent> appears for the first time, and it is
doubtless for this reason that, first among the <ent type='NORP'>Greek</ent>
philosophers, <ent type='ORG'>Heraclitus</ent> was regarded by St. <ent type='PERSON'>Justin</ent> (Apol. I,
46) as a <ent type='NORP'>Christian</ent> before Christ. ... It reappears in the
writings of the Stoics, and it is especially by them that this
theory is developed. God, according to them, 'did not make the
world as an artisan does his work -- [though <ent type='ORG'>Genesis</ent> ii says
he did] -- but it is by wholly penetrating an matter -- [thus
a kind of ether] -- that He is the <ent type='PERSON'>Demiurge</ent> of the universe.'
He penetrates the world 'as honey does the honeycomb'
(<ent type='NORP'>Tertullian</ent>, Adv. Hermogenem, 44). ... This <ent type='NORP'>Logos</ent> is at the
same time a force and a law -- [How, then, a Second Person
Trinitarian God?]. ... <ent type='ORG'>Conformably</ent> to their exegetical habit,
the Stoics made of the different gods personifications of the
<ent type='NORP'>Logos</ent>, e.g. of Zeus and above all of <ent type='PERSON'>Hermes</ent>. ... In the
[apocryphal] Book of Wisdom this personification is more
directly implied, and a parallel is established between Wisdom
and the Word. in <ent type='NORP'>Palestinian</ent> Robbinism the Word (<ent type='LOC'>Memra</ent>) is
very often mentioned. ... it is the <ent type='LOC'>Memra</ent> of Jehovah which
<ent type='ORG'>liv</ent>es, speaks, and acts. ... Philo's problem was of the
philosophical order; God and man are infinitely distant from
each other; and it is necessary to establish between them the
relations of action and of prayer; the <ent type='NORP'>Logos</ent> is here the
intermediary. ... Throughout so many diverse [<ent type='NORP'>Pagan</ent> and
<ent type='NORP'>Jew</ent>ish] concepts may be recognized a fundamental doctrine: the
<ent type='NORP'>Logos</ent> is an intermediary between God and the world; through it
God created the world and governs it; through it also men know
God and pray to Him. ... The term <ent type='NORP'>Logos</ent> is found only in the
<ent type='PERSON'>Johannine</ent> writings. ... This resemblance [to the notion in the
Book of Wisdom] suggests the way by which the doctrine of the
<ent type='NORP'>Logos</ent> entered into <ent type='NORP'>Christian</ent> theology." (CE. ix, 328-9.)</p>

<p> Thus <ent type='ORG'>confessedly</ent> is the Divine Revelation of the "Word made
flesh" a <ent type='NORP'>Pagan</ent>-<ent type='NORP'>Jew</ent>ish Myth, and the very <ent type='NORP'>Pagan</ent> <ent type='PERSON'>Demiurge</ent> is the
<ent type='NORP'>Christian</ent> Christ -- "Very God" -- and the "Second Person of the
Blessed <ent type='ORG'>Trinity</ent>"! Here is the evolution of a <ent type='NORP'>Pagan</ent> speculation into
a <ent type='NORP'>Christian</ent> revelation: <ent type='ORG'>Heraclitus</ent> first devised "the theory of the
<ent type='NORP'>Logos</ent>"; by the Stoics "this theory is developed" into the <ent type='PERSON'>Demiurge</ent>
-- "at the same time a force and a law" -- which wrought the
several works of creation instead of Zeus or <ent type='PERSON'>Hermes</ent>. In the </p>

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<p>admittedly forged Book of Wisdom, -- which is nevertheless part of
the inspired Canon of the <ent type='NORP'>Catholic</ent> Bible, -- the <ent type='NORP'>Pagan</ent> <ent type='PERSON'>Demiurge</ent>
becomes Divine Wisdom and "paralleled" with "the Word" of the
Hebrew God, and "is the <ent type='LOC'>Memra</ent> of <ent type='GPE'>Jahveh</ent> which <ent type='ORG'>liv</ent>es, speaks, acts."
The <ent type='NORP'>Jew</ent>ish philosopher <ent type='PERSON'>Philo</ent> evolved it into "an intermediary --
[Mediator] -- between God and the world, through which God created
the world." This <ent type='NORP'>Pagan</ent> notion echoes in: "There is one mediator
between God and men, the man Christ <ent type='PERSON'>Jesus</ent>." (1 <ent type='PERSON'>Tim</ent>. ii, 5.) Then
comes the <ent type='NORP'>Christian</ent> <ent type='NORP'>Greek</ent> priest who wrote the first chapter of
"the Gospel according to <ent type='PERSON'>John</ent>," and, Lo! "the <ent type='NORP'>Logos</ent> [Word] was God.
... All things were made by him"! The <ent type='NORP'>Pagan</ent> speculation is first
philosophized, then personified, then Deified into the "Second
Person" of a Blessed <ent type='ORG'>Trinity</ent> which was first dogmatized in 381
A.D.; and the blasphemy laws of <ent type='GPE'>England</ent> and a number of <ent type='NORP'>American</ent>
States decree imprisonment for ridiculing this Most Holy Mystery of
<ent type='NORP'>Christian</ent> Faith. Yet <ent type='NORP'>Christian</ent>s decry the doctrine of Evolution and
pass laws to outlaw teaching it.</p>

<p> Having pursued these incontestable <ent type='NORP'>Pagan</ent> "proofs" through his
seven Books, and so vindicated the truth and divinity of
<ent type='NORP'>Christian</ent>ity, the eminent Doctor <ent type='PERSON'>Lactantius</ent> concludes with this
strange apostrophe to the near-<ent type='NORP'>Pagan</ent> Emperor, assuring him of the
overthrow now of all error and the triumph of <ent type='NORP'>Catholic</ent> <ent type='ORG'>Truth</ent>: "But
all fictions have now been hushed, Most Holy Emperor, since the
time when the great God raised thee up for the restoration of the
house of justice, and for the protection of the human race. ...
Since the truth now comes forth from obscurity, and is brought into
light"! (Ib. VII, xxvi; p. 131.) Father <ent type='PERSON'>Lactantius</ent> then quite
correctly, from a clerical viewpoint, defines truth and
superstition, but oddly enough confuses and misapplies the terms so
far as respects the <ent type='NORP'>Christian</ent> religion: "Truly religion is the
cultivation of the truth, but superstition is that which is false.
... But because the worshippers of the gods imagine themselves to
be religious, though they are superstitious, they are neither able
to distinguish religion from superstition, nor to express the
meaning of the names." (Ib. IV, xxviii; p. 131.)</p>

<p> 13. <ent type='ORG'>AUGUSTINE</ent> (354-430): Bishop of <ent type='PERSON'>Hippo</ent>, in <ent type='LOC'>Africa</ent>; "<ent type='PERSON'>Saint</ent>,
Doctor of <ent type='ORG'>the Church</ent>; a philosophical and theological genius of the
first order, dominating, like a pyramid, antiquity and the
succeeding ages. ... Compared with the great philosophers of past
centuries and modern times, he is the equal of them all; among
theologians he is undoubtedly the first, and such has been his
influence that none of the Fathers, Scholastics, or <ent type='NORP'>Reformers</ent> has
surpassed it." (CE. ii, 84.) This fulsome paean of praise sung by
<ent type='ORG'>the Church</ent> of its greatest Doctor, justifies a sketch of the fiery
<ent type='LOC'>Africa</ent>n Bishop and a look into his monumental work, De Civitate Dei
-- "The <ent type='GPE'>City</ent> of God," written between the years 413-426 A.D. This
will well enough show the quality of mind of the man, a
monumentally superstitious and credulous Child of Faith; and throw
some light on the psychology of <ent type='ORG'>the Church</ent> which holds such a mind
as its greatest Doctor, towering like a pyramid over the puny
thinkers and philosophers of past centuries and of modern times. We
may let CE. draw the biographical sketch in its own words, simply
abbreviated at places to save space. Augustine's father, <ent type='PERSON'>Patricius</ent>,
was a <ent type='NORP'>Pagan</ent>, his mother, <ent type='PERSON'>Monica</ent>, a convert to <ent type='NORP'>Christian</ent>ity; when
<ent type='PERSON'>Augustine</ent> was born "she had him signed with the cross and enrolled </p>

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<p>among the catechumens. Once, when very ill, he asked for baptism,
but, all danger being passed, he deferred receiving the sacrament,
thus yielding to a deplorable custom of the times." when sixteen
years old he was sent to Cartage for study to become a lawyer;
"Here he formed a sinful liaison with the person who bore him a son
(372) -- [Adeodatus, "the gift of God"] -- 'the son of his sin' --
an entanglement from which he only de<ent type='ORG'>liv</ent>ered himself, at <ent type='GPE'>Milan</ent>,
after fifteen years of its <ent type='GPE'>thralldom</ent>." During this time <ent type='PERSON'>Augustine</ent>
became an ardent heretic: "In this same year <ent type='PERSON'>Augustine</ent> fell into
the snares of the <ent type='PERSON'>Manichaean</ent>s. ... Once won over to this sect,
<ent type='PERSON'>Augustine</ent> devoted himself to it with all the ardor of his
character; he read all its books, adopted and defended all its
opinions. His furious proselytism drew into error [several others
named]. it was during this <ent type='PERSON'>Manichaean</ent> period that Augustine's
literary faculties reached their full development." ...</p>

<p> In 383 <ent type='PERSON'>Augustine</ent>, at the age of twenty-nine, went to <ent type='GPE'>Italy</ent>,
and came to <ent type='GPE'>Milan</ent>, where he met and fell under the influence of
Bishop <ent type='PERSON'>Ambrose</ent> -- [he who forged the <ent type='PERSON'>Apostles</ent>' Creed]. "However,
before embracing the Faith, <ent type='PERSON'>Augustine</ent> underwent a three years'
struggle. ... But it was only a dream; his passions still enslaved
him. <ent type='PERSON'>Monica</ent>, who had joined her son at <ent type='GPE'>Milan</ent>, prevailed upon him
[to abandon his mistress]; and though he dismissed the mother of
Adeodatus, her place was soon filled by another. At first he
prayed, but without the sincere desire of being heard. -- [In his
"Confessions" (viii, 17) he addresses God: "Lord, make me pure and
chaste but not quite yet"! Finally he resolved to embrace
<ent type='NORP'>Christian</ent>ity and to believe as <ent type='ORG'>the Church</ent> believed.] -- The grand
stroke of grace, at the age of thirty-three, smote him to the
ground in the garden at <ent type='GPE'>Milan</ent>, in 386. ... From 386 to 395
<ent type='PERSON'>Augustine</ent> gradually became acquainted with the <ent type='NORP'>Christian</ent> doctrine,
and in his mind the fusion of <ent type='PERSON'>Plato</ent>nic philosophy with revealed
dogmas was taking place. ... So long, therefore, as his philosophy
agrees with his religious doctrines, St. <ent type='PERSON'>Augustine</ent> is frankly neo-<ent type='PERSON'>Plato</ent>nist; as soon as a contradiction arises, he never hesitates to
subordinate his philosophy to religion, reason to faith! (p. 86)
... He thought too easily to find <ent type='NORP'>Christian</ent>ity in <ent type='PERSON'>Plato</ent>, or
<ent type='PERSON'>Plato</ent>nism in the Gospel. Thus he had imagined that in <ent type='PERSON'>Plato</ent>nism he
had discovered the entire doctrine of the Word and the whole
prologue of St. <ent type='PERSON'>John</ent>." <ent type='PERSON'>Augustine</ent> was baptized on <ent type='LOC'>East</ent>er of 387. He
did not think of entering the priesthood; but being in church one
day at prayer, the clamor of the crowd caused him to yield, despite
his tears, to the demand, and he was consecrated in 391, and
entered actively into the fray. A great controversy arose "over
these grave questions: Do the hierarchical powers depend upon the
moral worth of the priest? How can the holiness of <ent type='ORG'>the Church</ent> be
compatible with the unworthiness of its ministers? -- [The moral
situation must have been very acute to necessitate such a debate].
In the dogmatic debate he established the <ent type='NORP'>Catholic</ent> thesis that the
<ent type='ORG'>Church</ent>, so long as it is upon earth, can, without losing its
holiness, tolerate sinners within its pale for the sake of
converting them" [?] -- or their property.</p>

<p> In the <ent type='GPE'>City</ent> of God, which "is considered his most important
work," <ent type='PERSON'>Augustine</ent> "answers the <ent type='NORP'>Pagan</ent>s, who attributed the fall of
<ent type='GPE'>Rome</ent> (410) to the abolition of <ent type='NORP'>Pagan</ent> worship. In it, considering
the problem of Divine Providence with regard to the <ent type='NORP'>Roman</ent> <ent type='LOC'>Empire</ent>, </p>

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<p>in a burst of genius he creates the philosophy of history,
embracing as he does with a glance the destinies of the world
grouped around the <ent type='NORP'>Christian</ent> religion, the only one which goes back
to the beginning and leads humanity to its final term." (CE. ii,
84-89.) Let us now admire</p>

<p> <ent type='ORG'>AUGUSTINE</ent> "PHILOSOPHY OF HISTORY"</p>

<p>-- whereof, says His present Holiness in a special Encyclical on
the great <ent type='PERSON'>Philo</ent>sopher: "The teaching of St. <ent type='PERSON'>Augustine</ent> constitutes
a precious statement of sublime truths.", (Herald-Tribune, Apr. 22,
1930.)</p>

<p> The <ent type='GPE'>City</ent> of God, by which he intends the <ent type='NORP'>Christian</ent>ized. World
-- <ent type='GPE'>City</ent> of <ent type='GPE'>Rome</ent>, is a ponderous tome, which cost <ent type='PERSON'>Augustine</ent> some
thirteen years to write. Like the work of all the Fathers it is an
embellished rehash of the myths of the Old Testament, highly spiced
with "proofs" from the <ent type='NORP'>Pagan</ent> gods and their prophetic <ent type='PERSON'>Sibyl</ent>s, the
same style of exegesis being also used for the Gospels, all of
which he accepts as Gospel truth. He begins his philosophizing of
history by swallowing the "<ent type='ORG'>Sacred Science</ent>" of <ent type='ORG'>Genesis</ent> whole; he
entitles a chapter: "Of the Falseness of the <ent type='ORG'>Hist</ent>ory which allots
Many Thousand Years to <ent type='EVENT'>the World</ent>'s Past"; and thus sneeringly
dismisses those who knew better: "They are deceived, too, by those
highly mendacious documents which profess to give the history of
many thousand years, though reckoning by the sacred writings, we
find that not yet 6000 years have passed. ... There are some,
again, who are of opinion that this is not the only world, but that
there are numberless worlds." (Civ. Dei, Bk. xii, 10, 11; N&amp;PNF.
ii, 232, 233.) Such persons are not to be argued with but to be
ridiculed: "For as it is not yet 6000 years since the first man,
who is called <ent type='PERSON'>Adam</ent>, are not those to be ridiculed rather than
refuted who try to persuade us of anything regarding a space of
time so different from, so contrary to, the ascertained truth?"
(Ib. xviii, 40; p. 384.) To prove that "there were giants in those
days," and that the ante-<ent type='PERSON'>Diluvians</ent> were of greater size than men of
his times, he vouches: "I myself, along with others, saw on the
shore at <ent type='GPE'>Utica</ent> a man's molar tooth of such a size, that if it were
cut down into teeth such as we have, a hundred, I fancy, could have
been made out of it. ... Bones of almost incredible size have been
found by exposure of sepulchres." (xv, 9; p. 291.) And he shows
how, "according to the Septuagint, <ent type='ORG'>Methuselah</ent> survived the Flood by
fourteen years." (xv, 11; p. 292.) He accepts the earth as flat and
inhabited on the upper side only: "As to the fable that there are
<ent type='ORG'>Antipodes</ent>, that is to say, men who are on the opposite side of the
earth, where the sun rises when it sets to us, men who walk with
their feet opposite ours, is on no ground credible." (xvi, 9; p.
315.)</p>

<p> <ent type='PERSON'>Augustine</ent> is credited with a scientific leaning towards the
doctrine of Evolution and as recognizing the origin of species; but
some of his species are truly singular, and withal are but
variations from the original divine norm of Father <ent type='PERSON'>Adam</ent>, who is
father of them all. In all soberness, tinged with a breath of
skepticism with respect to some, he thus philosophizes: "It is
reported that some monstrous races of men have one eye in the
middle of the forehead; some, the feet turned backward from the </p>

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<p>heel; some, a double sex, the right breast like a man, the left
like a woman, and that they alternately beget and bring forth;
others are said to have no mouth. ... They tell of a race who have
two feet but only one leg, and are of marvelous swiftness, though
they do not bend the knee; they are called Skiopedes, because in
the hot weather they lie down on their backs and shade themselves
with their feet. Others are said to have no head on their
shoulders. ... What shall we say of the <ent type='ORG'>Cynocephali</ent>, whose doglike
head and b<ent type='GPE'>ark</ent>ing proclaim them beasts rather than men? But we are
not bound to believe all we hear of these monstrosities. ... But
who could enumerate all the human births that have differed widely
from their ascertained parents? No one will deny that all these
have descended from that one man, ... that one first father of all.
... Accordingly, it ought not to seem absurd to us, that as in the
individual races there are monstrous births, so in the whole race
there are monstrous races; ... if they are human, they are
descended from <ent type='PERSON'>Adam</ent>." (xvi, 8; p. 315.)</p>

<p> It is not alone in the realm of the genus homo that oddities
exist, in the animal world there are some very notable
singularities, for which the <ent type='PERSON'>Saint vouches</ent> with all confidence as
out of his personal knowledge and experience. Several times he
repeats the marvel of the peacock, "which is so favored by the
Almighty that its flesh will not decay," and "which triumphs over
that corruption from which even the flesh of <ent type='PERSON'>Plato</ent> is not exempt."
He says: "It seems incredible, but a peacock was cooked and served
to me in <ent type='GPE'>Carthage</ent>; and I kept the flesh one year and it was as
fresh as ever, only a little drier." (xxi, 4, 5; pp. 455, 458.) The
now exploded doctrine of abiogenesis was strong with <ent type='PERSON'>Augustine</ent>;
some animals are born without sexual antecedents: "Frogs are
produced from the earth, not propagated by male and female parents"
(xvi, 7; p. 314); "There are in Cappadocia mares which are
impregnated by the wind, and their foals <ent type='ORG'>liv</ent>e only three years."
(xxi, 5; p. 456.) There was much question as to the efficacy of
hell-fire in toasting lost souls through eternity. The master
philosopher of all time solves the knotty problem in two chapters,
under the titles: "2. Whether it is Possible for Bodies to last
Forever in Burning Fire," and, "4. Examples from Nature proving
that Bodies may remain <ent type='ORG'>Unconsumed</ent> and A<ent type='ORG'>liv</ent>e in Fire." In the first
place, before the lamentable Fall of <ent type='PERSON'>Adam</ent>, our own bodies were
imperishable; in Hell we will again get unconsumable bodies: "<ent type='PERSON'>Eve</ent>n
this human flesh was constituted in one fashion before there was
Sin, -- was constituted, in fact, so that it could not die." (xxi,
8; p. 459.) But there are other proofs of this than theological
say-so, the skeptical may have the proofs with their own eyes in
present-day Nature: "There are animals which <ent type='ORG'>liv</ent>e in the midst of
flames. ... The salamander is well known, that it <ent type='ORG'>liv</ent>es in fire.
Likewise, in springs of water so hot that no one can put his hand
in it with impunity, a species of worm is found, which not only
<ent type='ORG'>liv</ent>es there, but cannot <ent type='ORG'>liv</ent>e elsewhere. ... These animals <ent type='ORG'>liv</ent>e in
that blaze of heat without pain, the element of fire being
congenial to their nature and causing it to thrive and not to
suffer," -- an argument which "does not suit our purpose" on the
point of painless existence in fire of these animals, in which
particular the wisdom of God has differentiated the souls of the
damned, that they may suffer exquisitely forever; in which argument
<ent type='PERSON'>Augustine</ent> implies the doctrine, as feelingly expressed by another </p>

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<p>holy <ent type='PERSON'>Saint</ent>, the "Angelic Doctor" Aquinas: "In order that nothing
may be wanting to the felicity of the blessed spirits in heaven, a
perfect view is granted to them of the tortures of the damned"; all
these holy ones in gleeful praise to God look down at the damned
disbelievers "tormented with fire and brimstone in the presence of
the holy angels and in the presence of the <ent type='PERSON'>Lamb</ent>: and the smoke of
their torment ascendeth for ever and ever; and they have no rest
day nor night." (Rev. <ent type='ORG'>xiv</ent>., 10, 11.)</p>

<p> In the realm of inorganic nature are many marvels, a long
catalogue of which our philosopher makes, and at several places
repeats; some of these are by hearsay and current report, for which
cautiously he does not vouch the truth; "but these I know to be
true: the case of that fountain in which burning torches are
extinguished, and extinguished torches are lit: and the apples of
Sodom, which are ripe to appearance, but are filled with dust"!
(xxi, 7; p. 458.) The diamond is the hardest known stone; so hard
indeed that it cannot be cut or worked "by anything, except goat's
blood." (p. 455.)</p>

<p> The greatest of <ent type='NORP'>Christian</ent> Doctors, pyramid of philosophers,
has abiding faith in the reality of the <ent type='NORP'>Pagan</ent> gods, who, however,
as held by all the Fathers, are really demons or devils; they are
very potent as wonder-workers and magicians. Some of them, however,
are evidently not of a malicious nature: "The god of Socrates. if
he had a god, cannot have belonged to this class of demons." (xiii,
27; p. 165.) <ent type='PERSON'>Tim</ent>e and again he vouches for and quotes the famous
<ent type='PERSON'>Hermes</ent> Trismegistus, who he assures us was the grandson of the
"first <ent type='ORG'>Mercury</ent>." (viii, 23, 24; pp. 159, 161.) And for history he
says, that "At this time, indeed, when <ent type='PERSON'>Moses</ent> was born, <ent type='PERSON'>Atlas</ent> is
found to have <ent type='ORG'>liv</ent>ed, that great astronomer, the brother of
Prometheus, and maternal grandson of the elder <ent type='ORG'>Mercury</ent>, of whom
that <ent type='ORG'>Mercury</ent> Trismegistus was the grandson." (xviii, 39; p. 384.)
Also that "<ent type='PERSON'>Picus</ent>, son of Saturn, was the first king of <ent type='GPE'>Argos</ent>."
(xviii, 15; p. 368.) He accepts as historic truth the fabulous
founding of <ent type='GPE'>Rome</ent> by <ent type='NORP'>Romulus</ent> and <ent type='PERSON'>Remus</ent>, their virgin-birth by the
god <ent type='LOC'>Mars</ent>, and their nursing by the she-wolf, but attributes the
last to the provident interference of the Hebrew God. Some of his
comments might be applicable to One later Virgin-born. "<ent type='PERSON'>Rhea</ent>, a
vestal virgin, who conceived twin sons of <ent type='LOC'>Mars</ent>, as they will have
it, in that way honoring or excusing her adultery, adding as a
proof that a she-wolf nursed the infants when exposed. ... Yet,
what wonder is it, if, to rebuke the king who had cruelly ordered
them to be thrown into the water, God was pleased, after divinely
de<ent type='ORG'>liv</ent>ering them from the water, to succor, by means of a wild beast
giving milk, these infants by whom so great a <ent type='GPE'>City</ent> was to be
founded?" (xviii, 21; p. 372.)</p>

<p> The great philosopher, at one with <ent type='PERSON'>Cicero</ent> in this respect,
distinguishes between the ancient fables of the gods in an age of
ignorance and superstition, and those true histories of their later
deeds in a time, such as that of the Founding of the <ent type='GPE'>City</ent>, when
intelligence reigned among men. A singular reversion to the mental
state of the <ent type='PERSON'>Homer</ent>ic ages would seem to have come upon men with the
advent of the new Faith. <ent type='PERSON'>Cicero</ent> had related the fables of <ent type='PERSON'>Homer</ent> and
contrasted them with the true history of <ent type='NORP'>Romulus</ent> and his more
enlightened times, saying: "<ent type='PERSON'>Homer</ent> had flourished long before </p>

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<p><ent type='NORP'>Romulus</ent>, and there was now so much learning in individuals, and so
generally diffused an enlightenment, that scarcely any room was
left for fable. For antiquity admitted fables, and sometimes very
clumsy ones; but this age of <ent type='NORP'>Romulus</ent> was sufficiently enlightened
to reject whatever had not the air of truth"! On this the great
<ent type='PERSON'>Saint</ent> <ent type='PERSON'>Augustine</ent> thus philosophizes, -- accounting, indeed, for the
age-long persistence of all superstitions, as due to inheritance
and early teaching: "But who believed that <ent type='NORP'>Romulus</ent> was a god except
<ent type='GPE'>Rome</ent>, which was then small and weak? Then afterwards it was
necessary that succeeding generations should preserve the
traditions of their ancestors; that, drinking in this superstition
with their mother's milk, their nation should grow great and
dominate the world"? (xxii, 6; p. 483.) In likewise it may be
queried: Who believed that <ent type='PERSON'>Jesus</ent> was a virgin-born god except
superstitious <ent type='NORP'>Pagan</ent>s who already believed such things of <ent type='NORP'>Romulus</ent>,
<ent type='ORG'>Apollo</ent>, AEsculapius, et id omne genus? and the succeeding
generations, "drawing in this superstition with their mother's
milk," have passed it on through the D<ent type='GPE'>ark</ent> Ages of Faith even unto
our own day. <ent type='PERSON'>Eve</ent>n the great St. Jerome has said, that no one would
have believed the Virgin-birth of <ent type='PERSON'>Jesus</ent> or that his mother was not
an adulteress, "until now, that the whole world has embraced the
faith" -- and would therefore believe anything -- except the truth!</p>

<p> All who did not believe such things, when related by the ex-<ent type='NORP'>Pagan</ent> <ent type='NORP'>Christian</ent>s, were heretics instigated by the devil; for "the
devil, seeing the temples of the gods deserted, and the human race
running to the name of the <ent type='ORG'>liv</ent>ing Mediator, has moved the heretics
under the <ent type='NORP'>Christian</ent> name to resist the <ent type='NORP'>Christian</ent> doctrine." (xviii,
51; p. 392.) Whether St. <ent type='PERSON'>Augustine</ent>, in his earlier <ent type='NORP'>Pagan</ent> years,
practiced the arts of magic, as did many of the other ex-<ent type='NORP'>Pagan</ent>
<ent type='NORP'>Christian</ent> Fathers, he maintained a firm <ent type='NORP'>Christian</ent> faith in magic
and magicians, and explains how the gift is acquired. He gives an
account of a rem<ent type='GPE'>ark</ent>able lamp which hung in a temple of <ent type='LOC'>Venus</ent> in a
great candelabra; although exposed to the open air, even the
strongest winds could not blow out the flame. But that is nothing
strange to the philosophic mind of the <ent type='PERSON'>Saint</ent>: "For to this
[inextinguishable lamp] we add a host of marvels wrought by man, or
by magic, that is, by man under the influence of devils, or by the
devils directly, -- for such marvels we cannot deny without
impugning the truth of the sacred <ent type='PERSON'>Scripture</ent>s we believe. ... Now,
devils are attracted to dwell in certain temples by means of the
creatures who present to them the things which suit their various
tastes. ... The devils cunningly seduce men and make of a few of
them their disciples, who then instruct others. ... Hence the
origin of magic and magicians." (xxi, 6; p. 457.) A most notable
example of magical power is that which transforms men into animals,
sometimes effected by the potent word, sometimes through material
means, as where sundry inn-keepers used to put a drug into food
which would work the transformation of their guests into wild or
domestic animals.</p>

<p> The philosopher <ent type='PERSON'>Saint vouches</ent> for such magical metamorphoses
as of his own knowledge and on unimpeachable authority. At much
length he relates: "A certain man named Praestantius used to tell
that it happened to his father in his own house, that he took that
poison in a piece of cheese, ... and that he had been made a
sumpter horse, and, along with other beasts of burden, had carried </p>

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<p>provisions for <ent type='ORG'>the Rhoetian Legion</ent>. And all this was found to have
taken place just as he told. ... These things have not come to us
from persons we might deem unworthy of credit, but from informants
we could not suppose to be deceiving us. Therefore, what men say
and have committed to writing about the Arcadians being often
changed into wolves by the Arcadian gods, or demons rather, and
what is told in the song about <ent type='PERSON'>Circe</ent> transforming the companions of
<ent type='PERSON'>Ulysses</ent>, if they were really done, may, in my opinion, have been in
the way I have said -- [that is, by demons through the permission
of God]. ... As for Diomede's birds, that they bring water in their
beaks and sprinkle it on the temple of <ent type='GPE'>Diomede</ent>, and that they fawn
on men of <ent type='NORP'>Greek</ent> race and persecute aliens, is no wonderful thing to
be done by the inward influence of demons." (xviii, 18; p. 370.) To
the <ent type='PERSON'>Saint</ent> and to all the Fathers, the air was full of devils: "All
diseases of <ent type='NORP'>Christian</ent>s are to be ascribed to these demons; chiefly
do they torment fresh-baptized <ent type='NORP'>Christian</ent>s, yea, even the guiltless
new-born infant." (De <ent type='PERSON'>Divinatione Daemonorum</ent>, ch. iii), -- a whole
tome devoted to the prophetic works of the <ent type='PERSON'>Devil</ent>, "after the
working of <ent type='PERSON'>Satan</ent> with all power and signs and lying wonders," as
avouched in Holy Writ (II Thess. ii, 9); for: "The responses of the
gods are uttered by impure demons with a strong animus against the
<ent type='NORP'>Christian</ent>s." (De Civ. Dei, xix, 23; p. 416.) And no wonder, for "by
the help of magicians, whom <ent type='PERSON'>Scripture</ent> calls enchanters and
sorcerers, the devils could gain such power. ... The noble poet
<ent type='PERSON'>Vergil</ent> describes a very powerful magician in these lines,"
(quoting; xxi, 6; p. 457).</p>

<p> Again, like all the holy Fathers and <ent type='PERSON'>Pope</ent>s down at least to
Benedict XIV, elsewhere quoted, the great philosopher and <ent type='PERSON'>Saint</ent> is
a devoted <ent type='PERSON'>Sibyl</ent>list, and frequently quotes and approves the
utterances of these <ent type='NORP'>Pagan</ent> Seeresses, inspired by the devil through
the permission of the <ent type='NORP'>Christian</ent> God to reveal the holy mysteries of
the <ent type='NORP'>Christian</ent> Faith. <ent type='PERSON'>Augustine</ent> devotes a chapter, entitled "Of the
Erythraean <ent type='PERSON'>Sibyl</ent>, who is known to have sung many things about
Christ more plainly than the other <ent type='PERSON'>Sibyl</ent>s," to these signal <ent type='NORP'>Pagan</ent>
proofs of <ent type='ORG'>the Christ</ent>; and he dwells with peculiar zest on the
celebrated "Fish Anagram." On this theme he enlarges: "This <ent type='PERSON'>Sibyl</ent>
certainly wrote some things concerning Christ which are quite
manifest [citing instances]. ... A certain passage which had the
initial letters of the lines so arranged that these words could be
read in them: '<ent type='PERSON'>Iesous Xristos</ent> Theou <ent type='PERSON'>Uios Soter</ent>' -- [quoting the
verses at length]. ... If you join the initial letters in these
five <ent type='NORP'>Greek</ent> words, they will make the word <ent type='NORP'>Ixthus</ent>, that is, 'fish,'
in which word Christ is mystically understood, because he was able
to <ent type='ORG'>liv</ent>e, that is, to exist, without sin, in the abyss of this
mortality as in the depths of water." (xviii, 23; p. 372-3.)</p>

<p> With full faith the great Doctor <ent type='PERSON'>Augustine</ent> accepts the old
fable of the miraculous translation of the Septuagint, and to it
adds some new trimmings betraying his intimate knowledge of the
processes and purposes of God in bringing it about: "It is reported
that there was an agreement in their words so wonderful,
stupendous, and plainly divine, each one apart (for so it pleased
<ent type='NORP'>Ptolemy</ent> to test their <ent type='ORG'>fidelity</ent>), they differed from each other in
no word, or in the order of the words; but, as if the translators
had been one, so what all had translated was one, because in very
deed the one <ent type='ORG'>Spirit</ent> had been in them all. And they received so </p>

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<p>wonderful a gift of God, in order that these <ent type='PERSON'>Scripture</ent>s might be
commended not as human but divine, for the benefit of the nations.
who should at some time believe, as we now see them doing. ... If
anything is in the Hebrew copies and not in the version of the
Seventy, the <ent type='ORG'>Spirit</ent> of God did not choose to say it through them,
but only through the prophets. But whatever is in the Septuagint
and not in the Hebrew copies, the same <ent type='ORG'>Spirit</ent> chose rather to say
it through the latter, thus showing that both were prophets."
(xviii, 42, 43; pp. 385-387.) If this latter be true, that some
divine revelation is found in the Septuagint which is not in the
Hebrew, and vice versa how then can it be true, as the <ent type='PERSON'>Saint</ent> has
just said, and as all the Fathers say, that there was perfect
agreement between the Hebrew original and the <ent type='NORP'>Greek</ent> translations?
If matters in the Hebrew text were omitted in the <ent type='NORP'>Greek</ent>, then the
inspired truth of God was not in those parts of the original, or
else what was inspired truth in the Hebrew became now false; and if
there was new matter now in the <ent type='NORP'>Greek</ent>, such portions were not
translation but were interpolations or plain forgeries of the
translators, yet inspired by God. The divine origin of the Hebrew
language, as invented by God for the use of <ent type='PERSON'>Adam</ent> and <ent type='PERSON'>Eve</ent> and their
posterity, is thus fabled by the great Doctor: "When the other
races were divided by their own peculiar languages [at Babel],
Heber's family preserved that language which is not unreasonably
believed to have been the common language of the race, and that on
this account it was henceforth called Hebrew." (p. 122.) As for the
origin of writing, our <ent type='PERSON'>Saint</ent> agrees with St. Chrysostom, St.
Jerome, and other erudite <ent type='PERSON'>Saint</ent>s, that "God himself showed the
model and method of all writing when he de<ent type='ORG'>liv</ent>ered the Law written
with his own finger to <ent type='PERSON'>Moses</ent>." (White, Warfare of Science against
Theology, ii, 181.)</p>

<p> This greatest philosopher of all time attacks with profound
learning a problem which, he says, he had "previously mentioned,
but did not decide," and he proceeds with acutest wisdom to solve
the question: "Whether angels, inasmuch as they are spirits, could
have bodily intercourse with women?" With all the powers of his
mighty <ent type='NORP'>philosophico</ent>-clerical mind he reasons on the ethereal nature
of angels, and reaches the conclusion, fortified by many ancient
instances, that they can and do. There are, be points out, "many
proven instances, that <ent type='ORG'>Sylvans</ent> and <ent type='ORG'>Fauns</ent>, who are commonly called
'Incubi,' had often made wicked assaults upon women, and satisfied
their lusts upon them: and that certain devils, called <ent type='ORG'>Duses</ent> by the
<ent type='LOC'>Gaul</ent>s, are constantly attempting and effecting this impurity."
(<ent type='GPE'>City</ent> of God, xv, 23; p. 303.) As the greatest Doctor and
<ent type='NORP'>Theologian</ent> of <ent type='ORG'>the Church</ent>, he discusses weightily what books of
<ent type='PERSON'>Scripture</ent> are inspired and canonical, which are fables and
apocryphal: "Let us omit, then, the fables of those <ent type='PERSON'>Scripture</ent>s
which are called apocryphal. ... We cannot deny that <ent type='PERSON'>Enoch</ent>, the
seventh from <ent type='PERSON'>Adam</ent>, left some divine writings, for this is asserted
by the <ent type='PERSON'>Apostle</ent> Jude in his canonical Epistle"! (Ibid,, p. 305.)
Thus the great Doctor vindicates the potentiality of the Holy
Ghost, in the guise of the angel <ent type='PERSON'>Gabriel</ent>, to maintain carnal
copulation with the "proliferous yet <ent type='PERSON'>Eve</ent>r Virgin" Mother of God;
and vouches for the divinity of the crude <ent type='NORP'>Jew</ent>ish forgery of the
Book of <ent type='PERSON'>Enoch</ent>, which is duly canonized as genuine and authentic
work of the mythical Patriarch, by the equally mythical "<ent type='PERSON'>Apostle</ent>" </p>

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<p>author of the forged Epistle of Jude. So great a Doctor of the
<ent type='ORG'>Church</ent> looks, by now, very much like an extraordinary "quack
doctor" peddler of bogus nostrums.</p>

<p> Such are a few picked from numberless examples of the quasi-divine wisdom and philosophy of this unparalleled, pyramidal <ent type='PERSON'>Saint</ent>
and Doctor of <ent type='ORG'>the Church</ent>, who "never hesitated to subordinate his
reason to Faith." Most luminously and profoundly of all the Fathers
and Doctors, <ent type='PERSON'>Augustine</ent> spoke the mind and language of <ent type='ORG'>the Church</ent>
and of its <ent type='NORP'>Pagan</ent>-born <ent type='NORP'>Christian</ent>ity; more ably than them all he used
the same methods of propaganda of the Faith among the superstitious
ex-<ent type='NORP'>Pagan</ent> <ent type='NORP'>Christian</ent>s; with greater authority and effect than all the
others, he exploited the same fables, the same falsehoods, the same
absurdities, exhibited to the n-th degree the same fathomless
fatuity of faith and subjugation of reason to credulity.</p>

<p> A final appeal to the <ent type='NORP'>Pagan</ent> <ent type='PERSON'>Sibyl</ent>s and to the fabulous <ent type='GPE'>Phoenix</ent>
for "proofs" of the <ent type='NORP'>Christian</ent> mysteries, I add from the famous
forged Constitutions of the Holy <ent type='PERSON'>Apostles</ent>, falsely through the
centuries attributed as the individual and collective inspired work
of the mythic Twelve: "If the Gentiles laugh at us, and disbelieve
our <ent type='PERSON'>Scripture</ent>s, let at least their own prophetess <ent type='PERSON'>Sibyl</ent>la oblige
them to believe, who says thus in express words: [quoting]. If,
therefore, this prophetess confesses the Resurrection ... it is
vain for them to deny our doctrine. They say there is a bird single
in its kind which affords a copious demonstration of the
Resurrection. ... They call it a phoenix, and relate [here
repeating the old <ent type='NORP'>Pagan</ent> fable of the self-resurrecting phoenix].
If, therefore, as even themselves say, a resurrection is exhibited
by means of an irrational bird, wherefore do they disparage our
accounts, when we profess that He who by His power brings that into
being which was not in being before, is able to restore this body,
and raise it up again after its dissolution?" (Apost. Const. V, 1,
vii; <ent type='ORG'>ANF</ent>. vii, 440-441.)</p>

<p> <ent type='NORP'>CHRISTIAN</ent> <ent type='NORP'>PAGAN</ent>ISM</p>

<p> The whole of <ent type='NORP'>Pagan</ent>ism we have seen taken over bodily into
"that new <ent type='NORP'>Pagan</ent>ism later called <ent type='NORP'>Christian</ent>ity," by the ex-<ent type='NORP'>Pagan</ent>
Fathers of <ent type='ORG'>the Christ</ent>'s <ent type='ORG'>Church</ent>, and all its myths and fables urged
by them as the credible and only "evidence of things not seen" of
the new Faith. What does it all signify for proof of <ent type='NORP'>Christian</ent>
<ent type='ORG'>Truth</ent>? "Nothing stands in need of lying but a Lie"; and by that
unholy means we see the holy false new Faith established among the
ignorant and superstitious <ent type='NORP'>Pagan</ent>s.</p>

<p> These sainted ex-<ent type='NORP'>Pagan</ent> Fathers of <ent type='NORP'>Christian</ent>ity, one and all,
fully and explicitly accepted and believed in childlike simplicity
of faith the reality and potency of their old heathen gods,
reducing them only in immortal rank to demons or devils of
fantastic origin and powers permitted by the One True God to work
true miracles; by their inspired oracles to foretell futurity and
the most sacred mysteries of the <ent type='NORP'>Christian</ent> faith, and maliciously
to "imitate' -- hundreds of years in advance -- its most holy rites
and sacraments; to endow their votaries with the gift of magic and
the powers of magical practices, -- practices to this day performed
by their priestly successors under more refined euphemisms of
thaumaturgy. To the malignant works of the <ent type='PERSON'>Devil</ent> and the hordes of </p>

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<p>devils the Fathers imputed, and their now-a-day successors yet
impute, the working of mighty lying wonders designed to thwart, and
often very effective in "queering" the inscrutable plans and
providences of their Almighty God. "When pious <ent type='NORP'>Christian</ent>s,"
mordantly says <ent type='PERSON'>Middleton</ent>, "are arrived at this pitch of <ent type='ORG'>Credulity</ent>,
as to believe that evil spirits or evil men can work real miracles,
in defiance and opposition to the authority of the Gospels, their
very piety will oblige them to admit as miraculous whatever is
wrought in the defense of it, and so of course make them the
implicit dupes of their wonder-workers." (A Free Inquiry, p. 71.)</p>

<p> This review of the ex-<ent type='NORP'>Pagan</ent> Fathers of Christ's True <ent type='ORG'>Church</ent> is
made at some length because of its capital, fatal importance to the
notion of the "authority," veracity and credibility of these the
sole witnesses and vouchers for the pretended truth and validity of
the new faith, and the "Gospel" wonders reputed as having occurred
a century and more before their times, and for the foundation of
<ent type='ORG'>the Church</ent> and the miraculous fundamentals of the <ent type='NORP'>Christian</ent>
religion. Fabling, false and fatuous in point of every single
pretended "proof" which they offer for <ent type='NORP'>Christian</ent>ity, in every
respect fatal to their intelligence, their intellectual honesty,
their common veracity and general and particular credibility with
respect to matters both natural and supernatural -- How can they be
believed as to the miracles and miraculous and incredible basic
"truths" of <ent type='NORP'>Christian</ent>ity? False in one thing, false and discredited
in all, must be the verdict of every one concerned to know the
truth of the new Faith sponsored and established alone through the
mongering of <ent type='NORP'>Pagan</ent> myths of these fatuous, childishly credulous,
unscrupulous ex-<ent type='NORP'>Pagan</ent> Fathers of <ent type='NORP'>Christian</ent>ity. They knew not fable
from fact, and scrupled not to assert fable for fact, recklessly
lying to the greater glory of God and glorification of themselves
and their <ent type='NORP'>Pagan</ent>ized <ent type='ORG'>Church</ent>, in the name of Divinely revealed <ent type='ORG'>Truth</ent>
of God. But, as we have seen, there can be no "divine revelation"
of fanciful "fact" and dogma which for centuries had been, and in
the early <ent type='NORP'>Christian</ent> ages were, the current mythology of credulous
<ent type='NORP'>Pagan</ent>dom. Thus the system of veneered <ent type='NORP'>Pagan</ent>ism which the ex-<ent type='NORP'>Pagan</ent>
Fathers revamped under the name of <ent type='NORP'>Christian</ent>ity, cannot be true; by
a thousand tokens and tests of truth it is not true.</p>

<p> In the words of <ent type='PERSON'>Macbeth</ent> is the whole mythical scheme to be
appraised, and adjudged -- and junked:</p>

<p> "...... It is a tale
Told by an idiot, full of sound and fury,
Signifying nothing!"</p>

<p> But -- "What profit has not that fable of Christ brought us!"</p>

<p> Our review of the fabling forging Fathers of <ent type='NORP'>Christian</ent>ity
brings us through, the epoch of the establishment of <ent type='NORP'>Christian</ent>ity
-- the whole of the second and third centuries of <ent type='ORG'>the Christ</ent>, --
the epoch (in the latter half of the second), when the forged
"Gospel" biographies of the <ent type='PERSON'>Demiurge</ent>-Christ, and the forged
Epistles of the <ent type='PERSON'>Apostles</ent>, were, out of hundreds of like pious
<ent type='NORP'>Christian</ent> forgeries, worked into shape and put into circulation by
the growing <ent type='ORG'>Church</ent>es zealously gathering swarms of illiterate and
superstitious ex-<ent type='NORP'>Pagan</ent> "converts" into the Fold of Christ. With
<ent type='PERSON'>Eusebius</ent> and <ent type='PERSON'>Lactantius</ent>, contemporaries and retainers of the </p>

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<p>"<ent type='NORP'>Christian</ent>" <ent type='PERSON'>Constantine</ent>, we see the official "triumph" of
<ent type='NORP'>Christian</ent>ity in the early fourth century; with the <ent type='PERSON'>Saint</ent>ed
<ent type='PERSON'>Augustine</ent>, late in the fourth and early in the fifth centuries, we
see the new Faith, by dint of <ent type='NORP'>Christian</ent> persecuting laws and of
patristic lying, well established in the <ent type='LOC'>Empire</ent>, -- "the human race
running to the name of the <ent type='ORG'>liv</ent>ing Mediator," but yet, at the
instigation of the <ent type='PERSON'>Devil</ent>, disturbed and threatened with extinction
by the <ent type='NORP'>Christian</ent> "heretics," of whom <ent type='PERSON'>Augustine</ent> says there were
ninety-three warring sects up to his time; and against whom this
great Doctor and <ent type='PERSON'>Saint</ent> produced that fearful text of the Wedding
Feast, "Compel them to come in," and that other fatal bloody
precept of <ent type='ORG'>the Christ</ent>: "Those mine enemies, which would not that I
should reign over them, bring hither, and slay them before me," --
murderous slogans of <ent type='ORG'>the Church</ent> Persecutrix which bloodily carried
it to final triumph through a thousand years of the D<ent type='GPE'>ark</ent> Ages of
Faith, as we shall soon see.</p>

<p> Others of the noted Fathers of the epochs under review will be
noticed as the occasion arises. There are many of them; the four
"great Latin Fathers ... are undoubtedly Sts. <ent type='PERSON'>Augustine</ent>, Jerome,
<ent type='PERSON'>Ambrose</ent>, and <ent type='PERSON'>Gregory the Great</ent>"; died 604. (CE. vi, 1.) Vast is
their output of puerile superstition and pettifogging dialectic, of
which we have seen but some random examples. The overwhelming
volume of patristic palaver of nonsense is evidenced by the "Migne
Collection." of their writings, which comprises 222 ponderous tomes
in Latin and 161 in <ent type='NORP'>Greek</ent>. (CE. vi, 16.)</p>

<p> In the next chapter we shall consider the "canonical" Gospels
and Epistles, and the palpable convincing and convicting evidences
of their forgery by the priests and Fathers -- original forgeries
themselves with multiplied forged "interpolations" or purpose-serving later additions to each of the original sacred forgeries.</p>

<div> **** ****</div>

<p> <ent type='ORG'>Reproducible Electronic Publishing</ent> can defeat censorship.</p>

<p> <ent type='GPE'>The UNITED STATES</ent> of <ent type='GPE'>America</ent>
must again become
The Free <ent type='PERSON'>Mark</ent>et-Place of Ideas.</p>

<p> The Bank of Wisdom is always looking for more of these old,
hidden, suppressed and forgotten books that contain needed facts
and information for today. If you have such books please contact
us, we need to give them back to <ent type='GPE'>America</ent>.</p>

<div> **** ****</div>

<p> You are reading
FORGERY IN <ent type='NORP'>CHRISTIANITY</ent>
by
<ent type='PERSON'>Joseph Wheliss</ent>
1930</p>

<div> **** ****</div>

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</p></xml>