FORGERY IN CHRISTIANITY - Part 1

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                         Bank of Wisdom
                  Box 926, Louisville, KY 40201
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                     FORGERY IN CHRISTIANITY

          A Documented Record of the Foundations of the
                       Christian Religion

                               by
                         Joseph Wheless

     Lately Major, Judge Advocate, U.S.A.; Associate Editor
         (in section of comparative Law) of American Bar
          Association Journal; Life Member of American
                       Law Institute; etc.
                          ****    ****

                            Dedicated
                    In grateful appreciation

                               TO
                        Henry L. Mencken
              Dean of American Letters and Critics
                     Theologian Emeritus of
                     a Treaties on the Gods

                          Published by
                           "PSYCHIANA"
                          Moscow, Idaho

                         Copyright 1930
                          ****    ****
                            FOREWORD

                    THE DISEASE AND THE CURE

                         "ALL TRUTH is safe, and nothing else is
                    safe; and he who keeps back the truth, or
                    withholds it from men, from motives of ex-
                    pediency, is either a coward or a criminal, or
                    both."
                                                  MAX MULLER,
                                   The Science of Religion, p. 11.

                    "The time has come for honest men to denounce
                          false teachers and attack false gods."
                                                  Luther Burbank

     MAN IS A RELIGIOUS ANIMAL -- is incurably religious," are
commonplaces of clerical rhetoric. The priestly "Doctors of
Divinity" who unctuously utter these pious -- and apocryphal --
platitudes -- fathered by the wish, -- urge the incurable state of 
mind -- the religious neurosis of their patients in proof of the 

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divinely ordered nature of the malady, as patent of the necessity
and importance of their "sacred science" of soul-cure, and the
divine warrant for their continuance in perpetuity in their
practice upon otherwise damned humanity.

     It is the ghostly Doctors themselves, however, who by their
quackeries have created the fiction of the disease, and who
purposely keep the patient opiated and on the crutches of Faith, in
order to "make their calling and election sure," and to perpetuate
their thralling dominion over the mind and money of man. The first
recorded priestly ban -- by threat and fear of death -- was on
Nature's own Golden Specific for superstition and priestcraft, --
the fruit of the Tree of Knowledge: "Thou shalt not eat of it: for
in the day that thou eatest thereof thou shalt surely die." (Gen.
ii, 17.) A warden with a flaming sword was posted to guard the
Tree: sword, and rack, and stake, civil and political outlawry,
social and business ostracism and loss of living, odious Odium
Theologicum and foul calumny, have ever since been -- so far as
possible yet are the consecrated weapons of priestcraft to keep
mankind ignorant and obedient to the priests. "No beast in nature
is so implacable as an offended saint," is axiomatic of those who
prate of loving their enemies. As Jurgen picturesquely says: "The
largest lake in Hell is formed by the blood which the followers of
the 'Prince of Peace' have shed in advancing his cause," -- and
their selfish own, -- as we shall abundantly see in the following
pages.

                    FAITH IN A FATAL DECLINE

     Howbeit, their pulpits and their press are lugubriously vocal
with Jeremiads bewailing the ever-swelling tide of Unbelief in the
land, -- throughout Christendom. The Church statistics, notoriously
padded after the Biblical model of the Censuses in the Wilderness,
can claim at most some forty-odd millions of adherents -- many of
them by lip-service and non-paying (therefore negligible), and
others many non-distinguished for piety or common honesty -- out of
the hundred and twenty-odd millions of our American population. The
Reverend Rector of Trinity Church in New York City -- (one of the
wealthiest dead-hand tax-free land monopolists in America) -- thus
bewails: "In America we are dealing with a country, the majority of
whose inhabitants are pagans. ... Only forty percent of the
population acknowledges affiliation with any Church." (N. Y. Times,
March 15, 1930.) The ex-Secretary of the Home Missions Council of
one of the great Churches bemoans: "There has been a tremendous
revolution in the history of the Church. ... The country church is
waning and dying. ... The revolution under our eyes is found in the
mode of thinking of the whole country." (N.Y. Times, Jan. 8, 1930).
An effective cause is found in the recent survey report of the
Federal Council of Churches, to be in "the acceptance of a
scientific view of life ... general questioning of formerly revered
authority ... with absolute religious and ethical authority
dethroned. ... Women have made no comparable advance in
participation in church affairs. ... It can hardly be said that the
church is an influential factor in the lives of the working
classes." (N.Y. Herald-Tribune, Jan. 31, 1930.) A curious
confession of likely cause and effect, -- in the mental calibre of
the credent -- is stated by the Reverend publicity counsel of a
[viii] national Church: "All sermons should be keyed to the 

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mentality of a fifteen-year-old youth. ... Half the people of the
United States have the mentality of a fifteen-year-old youth. Most 
church-goers enjoyed the 'children's sermon' more than the one on
religious philosophy. ... The average man can carry only one idea 
at a time." (Herald-Tribune, Jan. 28, 1930.) -- Verily, "Of such is
the Kingdom of Heaven."

     All Fools' Day seems to be a sort of New Year's for
ecclesiastical statistics and general stock-taking of the faithful:
annually at that time the very religious Christian Herald publishes
its collect of figures on Church membership; the Catholic Directory
emits its own; and the generality of Divines gives voice to holy
Lamentations and pious warnings to the Church and to the ungodly.
From this year's extensive crop a little sheaf is added, the matter
being important to our purposes, and curiously instructive as
depicting the accelerated downward tobogganing of the Faith, The
Report of the Christian Herald discloses: "The total of
communicants last year (1929) was 50,006,566," of which number it
assigns a total of 18,051,680 to the fourteen sects of Catholic
dis-Unity (Herald-Tribune, April 26, 1930); though the figures of
the Catholic Directory are 20,178,202. (Ib. April. 16, 1930). Under
the alarming caption -- "Warns Protestant Church it is Lagging,"
the Report of the Director of the Church Survey bemoans: "The
Protestant Church in America is not keeping pace with the
population. ... American Protestantism increased from 7 in each 100
of the population in 1800 to 24 in each 100 of the population of
1900. During the past thirty years Protestantism has not increased
its ratio of the population as much as one member more per
hundred." -- This is a very notable disclosure: that for a whole
century the very vocal and intolerant Protestant population of this
country has varied between 7% and 24% of the total population, and
is today less than 25%: -- yet this petty minority dingdongs that
this is a "Christian country," and imposes its ludicrous medieval
"Blue Laws" and tyrannous proscriptions -- as will be noted -- upon
the great anti-clerical majority of the people. And further
striking figures follow from the same source: "A study made in 1912
-- [i.e. before Woman Suffrage], -- "exclusively in cities, found
two-thirds of the Protestant city membership consisted of [ix]
women. ... There has been a steady proportionate decrease of
interest in religion among women of the United States. ... It was
also found [in this present Survey] that only 18 percent of the
country population is in Church membership, although it is
customary to think of country people as highly religious. -- [They,
too, are becoming more educated.] In New York City, the Church
population is reported equally divided among Protestants, Roman
Catholics and Jews. Only about eight percent of the population are
members of the Protestant churches," -- thus only some 24% of the
people of New York City among all three much-divided sects. (N.Y.
Times, May 5, 1930.) In a recent abusive set of letters by three
True Believers of the same family name (one a Rev.), addressed to
the Editor of a Metropolitan paper for writing sanely about the
Tabooed Subject of Birth Control, this was denounced as an "insult
to over 2,000,000" Faithful in this City. (Herald-Tribune, April
12, 1930.) But the Faithful boast of their 444 churches in Greater
New York: if each had the exaggerated membership of 1,000, -- let
the reader do his own figuring and note the result. And foreign
immigration of the Faithful has been sadly curtailed of late by
law.

                         BANK of WISDOM
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     The true significance to the Church of the great slump in its
membership -- and hence revenues, is crudely "given away" by the 
Very Rev. Episcopal Bishop of Long Island, lamenting like
conditions in his Diocese: "The growth of population during the
last decade on Long Island has been a challenge to the Church. ...
The Episcopal Bishop of the diocese advocated [in a public address]
a drive to bring into the church the wealthy residents of Long
Island." (Herald-Tribune, May 6, 1930.) The Most Rev. Episcopal
superior of the last-lamenting has made a famous discovery, and
with oracular gravity which evokes a smile he assigns its cause:
"There are no great poets, painters, writers, nor musicians --
[only great Manikins of Bishops] -- today, and the cause of this
artistic deficiency can be found in the moderns' total disregard
for religion." (Episc. Bishop of Manhattan: Herald-Tribune, April.
21, 1930.) And the Highly Rev. Bishop of the National Capital thus
portentously, and truly, glooms: "There is an organized movement,
world-wide in scope, to unsettle Christian ideals and Christian
institutions, both in Russia and elsewhere" (Ib. May 13, 1930); --
which, judging by the age-old gigantic failure of both -- as herein
we shall see, -- is not so much to be wondered.

     So far as Russia is concerned -- (and the fact and the reason
for it apply as well to every other "Christian" country), -- the
reason is truly stated by the pious Editor of Atlantis in a
Jeremiad of confession before the Institute of Citizenship just
held in Atlanta: "For a thousand years, ever since Russia became a
Christian country, and more especially in the last 200 years, when
the Czar became the official head of the Church, the State religion
in Russia was one of the means whereby the Russian people were
oppressed, exploited and kept in ignorance. The Russian people had
a score to settle with the Church after the revolution, and they
took full advantage of it" (N.Y. Times, April 8, 1930), a like
chance for which all Christendom is looking. The very religious
Editor continues to confess: "It is useless to deny that the
Church, in most instances, has lost its hold upon vast majorities
of the people." (Ibid.) At the Christian Herald Institute of
Religion held this year at Buck Hill Falls, Pa., a perfect
symposium of Jeremiads bewailed Faith on the Toboggan: "Unless
emphasis on elaborate creeds does not cease, we will deliver
ourselves into the hands of the Humanists for the defeat which we
deserve." ... "The Church is simply going to pieces in the small
towns of the Middle West. ... The paganization of rural America is
going on so fast that if we wait for even the union of closely
allied denominations to be accomplished, it will mean ruination."
... "The greatest difficulty in effecting mergers of churches lies
in personalities and prejudices." (Herald-Tribune, May 15, 1930.)
Thus today, after nearly two thousand years of the "Sweetness and
light" of our Divine Christian religion, "personalities and
prejudices" among those taught to love even their enemies persist
and keep the Fold of Christ divided into mutually-hating Flocks;
precisely so that the olden Pagan sneer at the early Christians is
perfectly befitting their successors today: "There is no wild beast
so ferocious as Christians who differ concerning their faith."
(Lecky, Rationalism in Europe, ii, 31.)





                         BANK of WISDOM
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     To conclude this review of pregnant figures and confessions,
two luminous revelations are in one day made of cause and effect. 
Says the eminent Rev. President of the National Bible Institute:
"... because the Bible has ceased to have authority either in the
pulpit or in the pew. Decline in church attendance and decrease in
church membership are almost invariably traceable to unbelief in
the divine inspiration and authority of the Bible," -- Due to
increasing knowledge of its true character, as herein revealed.
(Herald-Tribune, May 26, 1930.) And the ghastly irony and joke of
the whole huge bankruptcy of Faith is thus exposed by the egregious
Pastor of a Brooklyn Baptist Flock, who images the Missionary
"selling" the Faith to the benighted Heathen: "'I have a religion
here that will do you poor heathen a lot of good. Of course it
hasn't succeeded very well at home, but we are sure it will do you
a lot of good.'" (Ibid.) It's just like God told the Jews: You
shan't sell the dead carcasses found by the way to the Chosen; "but
thou shalt give it unto the stranger that is in thy gates, that he
may eat it; or thou mayst sell it unto an alien"! (Deut. xiv, 21.)
So the dead cats of Faith are flung out of the sanctuary as unfit
for the Knowing, but are peddled to the ignorant heathen for
whatever the refuse may bring of clerical revenue.

     Like conditions exist in all priest-ridden lands. The Rt. Rev.
Archbishop of Canterbury in his call for the decennial Lambeth
Conference for 1930, at which over sixty of the Episcopal bishops
of this country are to attend, sounds a fateful monition: "The new
knowledge of the Bible and still more of the universe in which we
live still confuses and bewilders the beliefs of many of our clergy
and people. There are tendencies in the life of our Church which
suggest the prevalence of forms of belief ... which almost exclude
belief in God the Father and God the Holy Spirit." (Herald-Tribune,
March 12, 1930.) Wails the Rev. Pyke to the annual Assembly of the
National Council of Evangelical Churches of England: "A large part
of England has lapsed into semi-heathenism; ... our half-filled
churches." (Herald-Tribune, April 20, 1930.) Such creed-searchings
and churchly lamentations over their moribund condition may be
multiplied into volumes.

     Some potent cure thus seems to be at work. This curative
specific is simply increasing popular knowledge: "Know the truth
and the truth shall make you free," is the Golden Recipe for the
religious disorder. What Cicero said of the Pythian Oracles may as
truly be applied to every form of priestcraft: "When men began to
be less credulous, their power vanished."

     Day by day, as knowledge increaseth and spreads amongst the
people in the pews as well as among the parsons, does it become
more difficult and embarrassing for the pulpiteers to "put over"
their tales of myth and magic to the hearers of the Word. Even the
clergy are becoming awakened to the stinging truth aimed at priests
and the priest-taught by Prof. Shotwell: "Where we can understand,
it is a moral crime to cherish the ununderstood," and are beginning
to feel the humiliation of their false Position. A noted clerical
educator, Dr. Reinold Niebuhr, professor of Christian Ethics in
that hotbed of every heresy, the Union Theological Seminary, in his
textbook suggestively entitled 'Leaves from the Notebook of a Tamed
Cynic,' makes this confession of recognized Dishonesty in the mass 


                         BANK of WISDOM
                  Box 926, Louisville, KY 40201
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of clerical teaching and preaching: "As a teacher your only
interest is to discover the truth. 'As a preacher you must conserve
other interest besides the truth.' It is your business to deal
circumspectly with the whole religious inheritance lest the virtues
[?] which are involved in the older traditions perish through your
iconoclasm. That is a formidable task and a harassing one; for one
can never be quite sure where pedagogical caution ends AND
DISHONESTY BEGINS"! (Quoted by Alva Johnston in N.Y. Herald-
Tribune, March 8, 1930.)

     The great Church Father, Bishop St. Augustine (of whom more
hereafter), was wise to the psychology of -- at least -- Pagan
religion -- the mode of its incipience and the manner of its age-
long persistence. The priests and the priest-taught, he tells,
instilled the virus of superstition into their victims when "small
and weak," when they knew not to resist or healthily to react
against the contaminating inoculation; "then, afterwards, it was
necessary that succeeding generations should preserve the
traditions of their ancestors, drinking in this superstition with
their mother's milk." (Augustine, City of God, xxii, 6.) Thinks one
that this cunning modus operandi is confined only to Pagan
priestcrafts and superstitions?

     If, instead of the saintly Doctors of Hebrew-Christian
Divinity, injecting their saving "opiate of the people" into the
cradled babes of Christ, it were the abhorred Doctors of Mohammedan
or Mormon Divinity who got to the cradles first, -- those infant
souls would all but surely be lost to the Christ, and in their
God's tender mercy, as assured by the sainted Augustine, would
spend eternity crawling on the candent floors of Hell, playing with
the "worm that never dies": hardly from the cradle to the grave
could all the Christian purges for Sin and pills for Salvation of
Soul, later administered, serve for effective catharsis of the
venom of those Christianly-hated "superstitions, drunk in with
their mother's milk."

     This truth is strikingly stated in an eloquent period by
Ingersoll, and stunningly confirmed and confessed by the syndicated
Prophet of Protestantism below to be quoted. The former opens his
classic Why I Am an Agnostic, with these trenchant words:

     "For the most part we inherit our opinions. We are the heirs
of habits and mental customs. Our beliefs, like the fashions of our
garments, depend on where we were born. We are molded and fashioned
by our surroundings. Environment is a sculptor -- a painter.

     "If we had been born in Constantinople, the most of us would
have said: 'There is no God but Allah, and Mohammed is his
prophet.' If our parents had lived on the banks of the Ganges, we
would have been worshippers of Siva, longing for the heaven of
Nirvana.

     "As a rule, children love their parents, believe what they
teach, and take great pride in saying that the religion of mother
is good enough for them. ...




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     "The Scotch are Calvinists because their fathers were. The
Irish are Catholics because their fathers were. The English are
Episcopalians because their fathers were, and the Americans are
divided into a hundred sects because their fathers were. ...
Children are sometimes superior to their parents, modify their
ideas, change their customs, and arrive at different conclusions."

     The truth thus uttered by the great Agnostic finds its
confirmation curiously wrung from the lips of the Bellwether of
would-be "reconciliationists" of primitive Superstition and modern
Science. In a metropolitan newspaper carrying his syndicated "Daily
Counsel" to the lovelorn and the misty-minded, a Virginia Believer
puts to him challengingly the question direct: "Do you mean to
imply that belief is largely a matter of environment, and if so,
would you not have been as firm a follower of Mahomet as you are of
Christ if you had been born of Mahometan parentage and brought up
in that faith?" For once there was no chance for Conmanian
suppleness of evasion, so the blunt and confusing truth is forced:
Yes! "It is fairly certain that, had I been cradled in Mohametans
[sic] I should now have been turning toward Mecca at the appointed
hours"! (N.Y. Herald-Tribune, Oct. 29, 1929.) Thus the champion
special pleader for the fast fading faith of Christ confesses away
the divinely self-evident "truth" of his Christian faith, admits
that it is the result not of independent thought and convincing
proofs to his mind, but the inheritance of the cradle and the
nursery, -- that that towering intellect would today be bearing
witness to the "revealed truth" of a false God and religion, if he
had chanced to be "born that way"! Allah would to him -- and to
millions -- be true and living God and Jehovah a crude barbarian
myth, but for the accident of birth and teaching, -- a reversal of
the whole scheme of salvation! Thus the Cradle determines the
Creed; it is the virus of the superstition-germ first injected
which infects the credulity-center of the brain and colors too-oft
through life the whole concept of "religious truth" in the mind of
the patient.

     The psychology of the priestly maxim -- "Disce primum quod
credendum est -- Learn first what is to be believed," and the
persistent virulence of the virus thus injected, is aptly signified
by the Rev. Wenner, 83-year old Bellwether of Lutheranism in
America, and for 61 years pastor of one of its oldest sheep-folds
in New York City: "I do not think that time has produced many
changes in the attitude of Lutheran worshippers, -- because of the
stable nature of the religious education we give the youth of our
sect. From the age of six onward we instruct them in the tenets of
our faith, and they usually abide." (N.Y. Herald-Tribune, Oct. 10,
1929.)

     The predilect precept of the Doctors of every brand of
Divinely forever is: "Catch 'em in the cradle, and get 'em
inoculated before they know." In the bib and rattle period, the
childish brain is a soft, clean surface, "soft as wax to be molded
into vice," as His Holiness says: helpless it receives and retains
whatever is first impressed or imposed upon it: true religion or
false, Christ or Crishna or Santa Claus, Holy Ghost or the ghosts
of Afric superstition. "Give us a child until it is seven, and
we've got it cinched for life," is the ghoulish axiom of all the 


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Faiths: "Suffer little children to come unto me, for of such is the
Kingdom of Heaven," -- as of the heathen Nirvana. How godly a work
is it to sear the thoughtless child mind with the brand of Faith;
how infamous and damnable to offer to the "immature" and inept
youth in college freedom from the stigma of credulity! How crude
and cruel for the Chinese to bind and cripple for life the feet of
their girl children; how fiendish the custom of sundry savage
tribes, ignorant of the "Light of the World," to clamp the infant
heads between boards so as to produce the hideous deformity of
skull so aesthetically popular among them; but how pleasing to gods
and priests to fetter the child mind in the bonds of Faith, and so
to dwarf and deaden the mind's most precious faculty -- Reason! "To
succeed," eloquently said Ingersoll, "the theologians invade the
cradle, the nursery. In the brain of innocence they plant the seeds
of superstition. They pollute the minds and imaginations of
children. They frighten the happy with threats of pain -- they
soothe the wretched with gilded lies. ... All of these comforting
and reasonable things are taught by the ministers in their pulpits
-- by teachers in Sunday schools and by parents at home. The
children are victims. They are assaulted in the cradle -- in their
mother's arms. Then, the school-master carries on the war against
their natural sense, and all the books they read are filled with
the same impossible truths. The poor children are helpless. The
atmosphere they breathe is filled with lies -- lies that mingled
with their blood." This unholy cradle-robbing goes on with vehement
zest. The Churches, the Federal Council of Churches, the Vicar of
God and his adjutants, all ply amain the arts of enslaving the babe
in the cradle, the child in the school. In the Encyclical of
December 31, 1929, the right of the Church to the child is
proclaimed as above that of parents and State; the secular public
schools are damned, and the prole of the Faithful are forbidden to
attend and mingle with the "irreligious" State pupils: "the
frequenting of non-Catholic schools, namely, those which are open
to Catholic and non-Catholic alike, is forbidden to Catholic
children," as such a school is not "a fit place for Catholic
students," who must be baited with "the supernatural." (Current
History, March 1930, p. 1091, passim.) Yet the banned and cursed
Public Schools of New York City, forbidden to the Faithful child,
the ecclesiastical' City government fills with Faithful teachers
for the purpose of "boot-legging" the forbidden supernaturalism
into them; a work so wide-spread and active, that the Cardinal
Archbishop of the City, addressing over 2000 of the Catholic
Teachers Association, "praises their work of teaching faith in City
Institutions." (N.Y. Times, Nov. 25, 1928.) And every rationalist
effort to counteract such illegal propaganda and to free the
schools from the pernicious influences of superstition, is
denounced and opposed by the Bible bootleggers of every brand of
Faith; and in the brave instance of Russia, a medieval orgy of
prayer-assault on High Heaven is made, to counsel God what he ought
to do to the Russians for their "godless" efforts to save the
children of that Church-cursed land from the superstitions of
priestcraft.

     In an ironical letter to the English press, in which he
"enters the lists against the British critics of Moscow's anti-
clerical policy," George Bernard Shaw, writing under a transparent
Russian pseudonym, says: "In Russia we take religious questions 


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very seriously. We protect our children very carefully against
proselytizers of our fantastic sects until they are old enough to
make up their own minds. To us, it is inconceivable that a
government would tolerate the inculcation upon helpless children of
beliefs that will not stand the most strenuous scientific
examination or in which the teachers themselves do not honestly
believe. ... We cannot understand why the so-called Articles of
Religion, which have been described. by one of the most learned and
intellectually gifted of your churchmen as capable of being
professed only by 'fools, bigots or liars,' are deliberately taught
as divine truths in your schools. ... Russia is setting an example
of intellectual and moral integrity to the whole world, while
England is filling its temples with traders, persecuting its
clergy, and bringing up children to be scoffers to whom religion
means nothing but hypocrisy and humbug." (Herald-Tribune, April 7,
1930.)

     Thus the Church enchains the Reason. The proudest boast today
of the Church for its ex-Pagan Saint Augustine, is that: "as soon
as a contradiction -- [between his "philosophy" and his religious
doctrines] -- arises, he never hesitates to subordinate his
philosophy to religion, reason to faith"! (Cath. Encyc. ii, 86.) So
this great ex-Pagan Saint of the Church surrenders his reason to
faith, and avers: "I would not believe the Gospels to be true,
unless the authority of the Catholic Church constrained me"!
(Augustine, De Genesi.)

     Ingersoll, in one of his glowing, devastating periods of
oratory, said: "Somebody ought to tell the truth about the Bible!"
That I have already essayed quite comprehensively to do. In my
recent work, Is It God's Word? (Alfred A. Knopf, Inc., New York,
1926, 2nd and 3rd Editions), I devote some five hundred pages to
"An Exposition of the Fables and Mythology of the Bible and of the
Impostures of Theology," as my thesis is defined in my sub-title.
"A farrago of palpable nonsense," in the words of the Dean of
American critics, is about all that remains of Holy Writ as the
pretended "Word of God," as the result of that searching analysis.

     That study was limited, in most part, to the sacred texts for
the internal evidences, which themselves so abundantly afford, of
their own falsity and primitive-minded fatuity. On the other phase
of inquiry I there limited myself to the suggestive remark: "The
gospels are all priestly forgeries over a century after their
pretended dates" (p. 279; cf. p. 400), purposing then to complement
the work by this sequel or companion volume, treating the frauds
and forgeries of religion and the Church.

     Taking up now more particularly the second phase of my
subject, I here propose to treat of the inveterate forgeries,
frauds, impostures, and mendacities of Priestcraft and its
Theology. I shall be explicit and plain spoken, and unmistakably
state my purpose and my proofs. For nearly two thousand years the
priestcraft of Christendom, for purposes of domination by fear and
greedy exploitation through imposture upon credulity, has consigned
to earthly fire and sword, and to eternal damnation all who dared
to dissent or to protest; the priestly word "miscreant," 



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misbeliever, has become the synonym for everything foul and
criminal in human nature. The day of reckoning and of repudiation
is at hand; Priestcraft has here its destroying answer, in very
plain and unafraid words.

     This book is a grave indictment, impossible to be made or to
be credited unless supported at every point by incontrovertible
facts. These I promise to produce and array in due and devastating
order.

                         THE INDICTMENT

     I charge, and purpose to prove, from unimpeachable texts and
historical records, and by authoritative clerical confessions,
beyond the possibility of denial, evasion, or refutation:

     1. That the Bible, in its every Book, and in the strictest
legal and moral sense, is a huge forgery.

     2. That every Book of the New Testament is a forgery of the
Christian Church; and every significant passage in those Books, on
which the fabric of the Church and its principal Dogmas are
founded, is a further and conscious later forgery, wrought with
definite fraudulent intent.

     3. Especially, and specifically, that the "famous Petrine
text" -- "Upon this Rock I will build my church" -- the cornerstone
of the gigantic fabric of imposture, -- and the other, "Go, teach
all nations," -- were never uttered by the Jew Jesus, but are
palpable and easily proven late Church forgeries.

     4. That the Christian Church, from its inception in the first
little Jewish-Christian religious societies until it reached the
apex of its temporal glory and moral degradation, was a vast and
tireless Forgery-mill.

     5. That the Church was founded upon, and through the Dark Ages
of Faith has battened on -- (yet languishes decadently upon) --
monumental and petty forgeries and pious frauds, possible only
because of its own shameless mendacity and through the crass
ignorance and superstition of the sodden masses of its deluded
votaries, purposely kept in that base condition for purposes of
ecclesiastical graft and aggrandizement through conscious and most
unconscionable imposture.

     6. That every conceivable form of religious lie, fraud and
imposture has ever been the work of Priests; and through all the
history of the Christian Church, as through all human history, has
been -- and, so far as they have not been shamed out of it by
skeptical ridicule and exposure, yet is, the age-long stock in
trade and sole means of existence of the priests and ministers of
all the religions.

     7. That the clerical mind, which "reasons in chains," is, from
its vicious and vacuous "education," and the special selfish
interests of the priestly class, incapable either of the perception
or the utterance of truth, in matters where the interests of 
priestcraft are concerned.

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     As the Catholic-Protestant-Skeptic Bayle, of seventeenth
century fame, said: "I am most truly a Protestant; for I protest
indifferently against all systems and all sects" of religious
imposture.

     My accusal, therefore, is not limited in purpose, scope or
effect to any one Church or sect, but is aimed alike at all of the
discordant factions of ancient Jewish and more modern Christian
faith. For, as has been well said, "Faith is not knowledge, no more
than that three is four, but eminently contained in it; so that he
that knows, believes, and something more; but he that believes many
times does not know -- nay, if he doth barely and merely believe,
he doth never know." The same critical cleric at another place
said: "Still less was it ever intended that men should so
prostitute their reason, as to believe with infallible faith what
they are unable to prove with infallible arguments."
(Chillingworth, Religion of Protestants, pp. 66, 412.) With
infallible facts I purpose to blast the false pretenses of Priest-
forged Faith.

     It is matter of fact, that for some 1500 years of this Era
there was but one "True Church" of Christ; and that Church claims
with conscious pride the origin and authorship of all the New
Testament Books, out of its own Holy bosom, by its own canonized
Saints. The New Testament Books are, therefore, distinctively
Catholic documents. That Church, therefore, -- if these its
credentials and documents are forgeries, -- as from its own records
I shall prove -- itself forged all the Books of the New Testament
and all the documents of religious dogma and propaganda the forgery
of which shall be proved in this book, and did itself perpetrate
all the pious frauds herein revealed, and is their chief
beneficiary. All the other Christian sects, however, are sprung or
severed from the original One True Church; -- "all other forms of
the Christian religion . . . originated by secession from the True
Church, ... and their founders ... were externally members of the
Church." (CE. vii, 367.) All these Protestant sects, therefore,
with full knowledge of the guilty facts and partakers in the
frauds, found their claim to Divinity -- and priestly emoluments --
upon and through those tainted titles, and thus yet fully share the
guilt as accomplices after the fact. The "Reformed" Sects, on
breaking away from the old Monopoly of Forgery, appropriated the
least clumsy and more plausible of the pious Counterfeit of
Christianity, and for the centuries since have industriously and
knowingly been engaged in passing the stolen counterfeit upon their
own unsuspecting flocks; they are therefore equally guilty with the
original Forgers of the Faith.

                   OUTLINE OF CASE AND PROOFS

     The proofs of my indictment are marvelously easy. They are to
be found in amplest retore of history and accredited ecclesiastic
authorities, and in abounding incautious admissions made by the
Recredited spokesmen of the Accused: upon these I shall freely and
fully draw for complete proofs of my every specification. These
damning things of the Church, scattered through many clerical
volumes and concealed in many archives, are not well known to the
pious or preoccupied layman. My task is simply to bring together 


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the documentary proofs and expose them before the astonished eves
of the modern reader; that is the prime merit of my work. To
accomplish this purpose with unimpeachable certitude, I need and
make no apology for the liberal use of quotation marks in
presenting the ensuing startling array of accusations and
confessions; to be followed by the plenary proofs.

     As in the judicial process, I shall, before proceeding to the
concrete proofs, define first the crime charged, and outline the
scope of the evidence to be presented. I shall first make a prima
facie justification of the charges, by citing a few generalities of
confession of guilt, with corroborations by weighty supporting
authorities, and thus create the proper "atmosphere" for the
appreciation of the facts. Then shall come the shaming proofs in
astounding detail.

                         FORGERY DEFINED

     Forgery, in legal and moral sense, is the utterance or
publication, with intent to deceive or defraud, or to gain some
advantage, of a false document, put out by one person in the name
of and as the genuine work of another, who did not execute it, or
the subsequent alteration of a genuine document by one who did not
execute the original. This species of falsification extends alike
to all classes of writings, promissory notes, the coin or currency
of the realm, to any legal or private document, or to a book. All
are counterfeit or forged if not authentic and untampered.

     A definition by a high ecclesiastical authority may
appropriately be cited, as it thoroughly defines the chronic
clerical crime. The Catholic Encyclopedia thus defines the crime:

     "Forgery (Lat. falsum) differs very slightly from fraud. It
consists in the deliberate untruthfulness of an assertion, or in
the deceitful presentation of an object, and is based on an
intention to deceive and to injure while using the externals of
honesty. Forgery is truly a falsehood and is a fraud, but it is
something more. ... A category consists in making use of such
forgery, and is equivalent to forgery proper. ... The Canonical
legislation [dealt principally with] the production of absolutely
false documents and the alteration of authentic ... for the sake of
certain advantages. ...

     "Canon law connects forgery and the use of forged documents,
on the presumption that he who would make use of such documents
must be either the author or instigator of the forgery. In canon
law forgery consists not only in the fabrication or substitution of
an entirely false document, but even by partial substitution, or by
any alteration affecting the sense and bearing of an authentic
document or any substantial point, such as names, dates, signature,
seal, favor granted, by erasure, by scratching out or writing one
word over another, and the like." (Catholic Encyclopedia, vi, 135,
136.)

     Under every phase and phrase of this its own clerics legal
definition, the Church is guilty, -- is most guilty.



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     A "beginning of miracles" of confession of ecclesiastical
guilt of forgery of Church documents is made in the same above
article by the Encyclopedia, -- very many others will follow in due
course from the same source:

     "Substitution of false documents and tampering with genuine
ones was quite a trade in the Middle Ages. Innocent III (1198)
points out nine species of forgery [of ecclesiastical records]
which had come under his notice." (CE. vi, 136.)

     But such frauds of the Church were not confined to the Middle
Ages; they begin even with the beginning of the Church and infest
every period of its history for fifteen hundred years and defile
nearly every document, both of "Scriptures" and of Church
aggrandizement. As truly said by Collins, in his celebrated
Discourse of Free Thinking:

     "In short, these frauds are very common in all books which are
published by priests or priestly men. ... For it is certain they
may plead the authority of the Fathers for Forgery, Corruption and
mangling of Authors, with more reason than for any of their
Articles of Faith." (p. 96.)

     Bishop Eusebius of Caesarea, the great "Father of Church
History" (324 A.D.) whom Niebuhr terms "a very dishonest writer,"
-- of which we shall see many notable instances, -- says this: "But
it is not our place to describe the sad misfortunes which finally
came upon [the Christians], as we do not think it proper, moreover,
to, record their divisions and unnatural conduct to each other
before the persecution -- [by Diocletian, 305 A.D.]. Wherefore we
have decided to relate nothing concerning them except things in
which we can vindicate the Divine judgment. ... But we shall
introduce into this history in general only those events which may
be useful first to ourselves and afterwards to posterity."
(Ecclesiastical History, viii, 2; N&PNF. i, 323-324.)

     Eusebius himself fraudulently "subscribed to the [Trinitarian]
Creed formed by the Council of Nicra, but making no secret, in the
letter which he wrote to his own Church, of the non-natural sense
in which he accepted it." (Cath. Encyc. v, 619.) As St. Jerome
says, "Eusebius is the most open champion of the Arian heresy,"
which denies the Trinity. (Jerome, Epist. 84, 2; N&PNF. vi, 176.)
Bishop Eusebius, as we shall see, was one of the most prolific
forgers and liars of his age of the Church, and a great romancer;
in his hair-raising histories of the holy Martyrs, he assures us
"that on some occasions the bodies of the martyrs who had been
devoured by wild beasts, upon the beasts being strangled, were
found alive in their stomachs, even after having been fully
digested"! (quoted, Gibbon, History, Ch. 37; Lardner, iv, p. 91;
Diegesis, p. 272). To such an extent had the "pious frauds of the
theologians been thus early systematized and raised to the dignity
of a regular doctrine," that Bishop Eusebius, "in one of the most
learned and elaborate works that antiquity has left us, the Thirty-
second Chapter of the Twelfth Book of his Evangelical Preparation,
bears for its title this scandalous proposition: 'How it may be
Lawful and Fitting to use Falsehood as a Medicine, and for the
Benefit of those who Want to be Deceived'" -- (quoting the Greek 
title; Gibbon, Vindication, p. 76).

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     St. John Chrysostom, the "'Golden Mouthed," in his work 'On
the Priesthood,' has a curious panegyric on the clerical habit of
telling lies -- "Great is the force of deceit! provided it is not
excited by a treacherous intention."' (Comm. on I Cor. ix, 19;
Diegesis, p. 309.) Chrysostom was one of the Greek Fathers of the
Church, concerning whom Dr. (later Cardinal) Newman thus
apologetically spoke: "The Greek Fathers thought that, when there
was a justa causa, an untruth need not be a lie. ... Now, as to the
just cause, ... the Greek Fathers make them such as these self-
defense, charity, zeal for God's honor, and the like." (Newman,
Apology for His Life, Appendix G, p. 345-6.) He says nothing of his
favorites, the Latin Fathers; but we shall hear them described, and
amply see them at work lying in their zeal for God's honor, and to
their own dishonor.

     The Great Latin Father St. Jerome (c. 340-420), who made the
celebrated Vulgate Version of the Bible, and wrote books of the
most marvelous Saint-tales and martyr-yarns, thus describes the
approved methods of Christian propaganda, of the Fathers, Greek and
Latin alike, against the Pagans:

     "To confute the opposer, now this argument is adduced and now
that. One argues as one pleases, saying one thing while one means
another. ... Origen, Methodius, Eusebius, and Apollinaris write at
great length against Celsus and Porphyry. Consider how subtle are
the arguments, how insidious the engines with which they overthrow
what the spirit of the devil has wrought. Sometimes, it is true,
they are compelled to say not what they think but what is needful.
...

     "I say nothing of the Latin authors, of Tertullian, Cyprian,
Minutius, Victorianus, Lactantius, Hilary, lest I should appear not
so much to be defending myself as to be assailing others. I will
only mention the APOSTLE PAUL. ... He, then, if anyone, ought to be
calumniated; we should speak thus to him: 'The proofs which you
have used against the Jews and against other heretics bear a
different meaning in their own contexts to that which they bear in
your Epistles. We see passages taken captive by your pen and
pressed into service to win you a victory, which in volumes from
which they are taken have no controversial bearing at all ... the
line so often adopted by strong men in controversy -- of justifying
the means by the result." (Jerome, Epist. to Pammachus, xlviii, 13;
N&PNF. vi, 72-73; See post, p. 230.)

     Of Eusebius and the others he again says, that they "presume
at the price of their soul to assert dogmatically whatever first
comes into their head." (Jerome, Epist. li, 7; id. p. 88.) And
again, of the incentive offered by the gullible ignorance of the
Faithful, for the glib mendacities of the priests: "There is
nothing so easy as by sheer volubility to deceive a common crowd or
an uneducated congregation." (Epist. lii, 8; p. 93.) Father
Jerome's own high regard for truth and his zeal in propaganda of
fables for edification of the ignorant ex-pagan Christians is
illustrated in numberless instances. He tells us of the river
Ganges in India, which "has its source in Paradise"; that in India
"are also mountains of gold, which however men cannot approach by
reason of the griffins, dragons, and huge monsters which haunt 


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them; for such are the guardians which avarice needs for its
treasures." (Epist. cxxv, 6; N&PNF. vi, 245.) He reaches the climax
in his famous Lives of sundry Saints. He relates with all fervor
the marvelous experiences of the "blessed hermit Paulus," who was
113 years of age, and for sixty years had lived in a hole in the
ground in the remotest recesses of the desert; his nearest neighbor
was St. Anthony, who was only ninety and lived in another hole four
days' journey away. The existence and whereabouts of Paulus being
revealed to Anthony in a vision, he set out afoot to visit the holy
Paulus. On the way, "all at once he beholds a creature of mingled
shape, half horse half man, called by the poets Hippo-centaur,"
with whom be holds friendly converse. Later "he sees a mannikin
with hooked snout, horned forehead, and extremities like goat's
feet," this being one of the desert tribe "whom the Gentiles
worship under the names of Fauns, Satyrs, and Incubi," and whose
strange, language Anthony was rejoiced to find that he could
understand, as they reasoned together about the salvation of the
Lord. "Let no one scruple to believe this incident," pleads Father
Jerome'; "its truth is supported by" one of these creatures that,
was captured and brought alive to Alexandria and sent embalmed to
the emperor at Antioch. Finally holy Anthony reached the retreat of
the blessed Paulus, and was welcomed. As they talked, a raven flew
down and laid a whole loaf of bread at their feet. "Sec," said
Paulus, "the Lord truly loving, truly merciful, has sent us a meal.
For the last sixty years I have always received half a loaf; but at
your coming the Lord has doubled his soldier's rations." During the
visit Paulus died; Anthony "saw Paulus in robes of snowy white
ascending on high among a band of angels, and the choirs of
prophets and apostles." Anthony dragged the body out to bury it,
but was without means to dig a grave; as he was lamenting this
unhappy circumstance, "behold, two lions from the recesses of the
desert with manes flying on their necks came rushing along; they
came straight to the corpse of the blessed old man," fawned on it,
roared in mourning, then with their paws dug a grave just wide and
deep enough to bold the corpse; came over and licked the hands and
feet of Anthony, and ambled away. (Jerome, Life of Paulus the First
Hermit, N&PNF. vi, 299 seq.)

     So gross and prevalent was the clerical habit of pious lies
and pretenses "to the glory of God," that St. Augustine, about 395
A.D., wrote a reproving treatise to the Clergy, De Mendacio (On
Lying), which he found necessary to supplement in 420 with another
book, Contra Mendacium (Against Lying). This work, says Bishop
Wordsworth, "is a protest against these 'pious frauds' which have
brought discredit and damage on the cause of the Gospel, and have
created prejudice against it, from the days of Augustine to our own
times." (A Church History, iv, 93, 94.) While Augustine disapproves
of downright lying even to trap heretics, -- a practice seemingly
much in vogue among the good Christians: "It is more pernicious for
Catholics to lie that they may catch heretics, than for heretics to
lie that they may not be found out by Catholics" (Against Lying,
ch. 5; N&PNF. iii, 483); yet this Saint heartily approves and
argues in support of the chronic clerical characteristics of
suppressio veri, of suppression or concealment of the truth for the
sake of Christian "edification," a device for the encouragement of
credulity among the Faithful which has run riot through the
centuries and flourishes today among the priests and the ignorant 


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pious: "It is lawful, then, either to him that discourses,
disputes, and preaches of things eternal, or to him that narrates
or speaks of things temporal pertaining to edification of religion
or piety, to conceal at fitting times whatever seems fit to be
concealed; but to tell a lie is never lawful, therefore neither to
conceal by telling a lie." (Augustine, On Lying, ch. 19; N&PNF.
iii, 466.) The great Bishop did not, however, it seems, read his
own code when it came to preaching unto edification, for in one of
his own sermons he thus relates a very notable experience: "I was
already Bishop of Hippo, when I went into Ethiopia with some
servants of Christ there to preach the Gospel. In this country we
saw many men and women without heads, who had two great eyes in
their breasts; and in countries still more southly, we saw people
who had but one eye in their foreheads." (Augustine, Sermon 37;
quoted in Taylor, Syntagma, p. 52; Diegesis, p. 271; Doane, Bible
Myths, p. 437.) To the mind's eye the wonderful spectacle is
represented, as the great Saint preached the word of God to these
accphalous faithful: we see the whole congregation of devout and
intelligent Christians, without heads, watching attentively without
eyes, listening intently without ears, and understanding perfectly
without brains, the spirited and spiritual harangue of the eloquent
and veracious St. Augustine. And every hearer of the Sermon in
which he told about it, believed in furness of faith and infantile
credulity every word of the noble Bishop of Hippo, giving thanks to
God that the words of life and salvation had been by him carried to
so remarkable a tribe of God's curious children.

     Pope Gregory the Great (590-604), in one momentary lapse in
his own arduous labors of propagating "lies to the glory of God,"
made the pious gesture, "God does not need our lies"; but His
Church evidently did, for the pious work went lyingly on; a work
given immense impetus by His Holiness Gregory himself, in his
mendacious Dialogues and other papal output, -- with little
abatement unto this day.

     A further admission of the inveteracy of ecclesiastical
forgery and fraud may be cited from the Catholic Encyclopedia.
Speaking deprecatingly of the "incredible liberty of discussion"
which to the shock and scandal of the pious prelates "prevailed in
Rome under the spell of the Renaissance," -- when men's minds were
beginning to awaken from the intellectual and moral stupor of the
Dark Ages of Faith, the Catholic thesaurus of archaic superstition
and "Catholic Truth," admits:

     "This toleration of evil [sic; i.e.: -- the free discussion of
Church doctrines and documents] -- bore one good consequence: it
allowed historical criticism to begin fair. There was need for a
revision which is not yet complete, ranging over all that has been
handed down from the Middle Ages under the style and title of the
Fathers, the Councils, the Roman and other official, archives. In
all these departments forgery and interpolations as well as
ignorance had wrought mischief on a great scale." (CE. xii, 768.)

     To these preliminary confessions of the guilty Church may be
added the corroborating testimony of several eminently accredited
historical authorities.



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     Middleton, in his epochal Free Inquiry into the lying habits
and miracles of the Churchmen, says: "Many spurious books were
forged in the earliest times of the Church, in the name of Christ
and his apostles, which passed upon all the Fathers as genuine and
divine through several successive ages." (Middleton, Free Inquiry,
Int. Disc. p. xcii; London, 1749.)

     The same author, whose book set England ringing with its
exposures of the lies and fraudulent miracles of the Church, makes
this acute and accurate summing up of his evidences:

     "It will not appear strange to those who have given any
attention to the history of mankind, which will always suggest this
sad reflection:' That the greatest zealots in religion, or the
leaders of sects and parties, whatever purity or principles they
pretend to have seldom scrupled to make use of a commodious lie for
the advancement of what they, call the truth. And with regard to
these very Fathers, there is not one of them, as an eminent writer
of ecclesiastical history declares, who made any scruple in those
ages of using the hyperbolical style to advance the honor of God
and the salvation of men." (Free Inq. p. 83; citing Jo., Hist.
Eccles. p. 681.)

     Lecky, the distinguished author of the History of European
Morals, devotes much research into what he describes as "the
deliberate and apparently perfectly unscrupulous forgery, of a
whole literature, destined to further the propagation either of
Christianity as a whole, or of some particular class of tenets."
(Lecky, Hist. of European Morals, vol. i, p. 375.)

     In his very notable History of Rationalism speaking of that
Christian "epoch when faith and facts did not cultivate  an
acquaintance," the same author, Lecky, thus describes the state of
intellectual and moral obliquity into which the Church had forced
even the ablest classes of society:

     "During that gloomy period the only scholars in Europe were
priest and monks, who conscientiously believed that no amount of
falsehood was reprehensible which conduced to the edification of
the people. ... All their writings, and more especially their
histories, became tissues of the wildest fables, so grotesque and
at the same time so audacious, that they were the wonder of
succeeding ages, And the very men who scattered these fictions
broadcast over Christendom, taught at the same time that credulity
was a virtue and skepticism a crime." (Lecky, Hist. of Rationalism,
i, 896.)

     In the same work last quoted, Lecky again, speaking of what he
terms "the pious frauds of theologians," which, he shows were
"systematized and raised to the dignity of a regular doctrine,"
says of the pious Fathers:

     "The Fathers laid down as a distinct proposition that pious
frauds were justifiable and even laudable, and if they had not laid
this down they would nevertheless have practiced them as a
necessary consequence of their doctrine of exclusive salvation.
Immediately all ecclesiastical literature became tainted with a 


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spirit of the most unblushing mendacity. Heathenism was to be
combatted, and therefore prophecies of Christ by Orpheus and the
Sibyls -- were forged, lying wonders were multiplied. ... Heretics
were to be convinced, and therefore interpolations of old writings
or complete forgeries were habitually opposed to the forged
Gospels. ... The tendency ... triumphed wherever the supreme
importance of dogmas was held. Generation after generation it
became more universal; it continued till the very sense of truth
and the very love of truth seemed blotted out from the minds of
men." (Lecky, Rationalism in Europe, i, 396-7.)

     There is thus disclosed a very sharp and shaming contrast
between the precept of the Lord Buddha: "Thou shalt not attempt,
either by words or action, to lead others to believe that which is
not true," and the confessed debasing principle of the Church, that
the maintenance of its creed -- (even by the methods of fraud,
forgery and imposture above hinted and to be evidenced) -- is
superior to the principles of morality:

     "To undo the creed is to undo the Church. The integrity of the
rule of faith is more essential to the cohesion of a religious
society than the strict practice of its moral precepts"! (CE. vii,
259).

     With its consciousness of the shifty and shady practices of
it's "sacred" profession, the Christian priestcraft differs not
from the Pagan in the sneer of Cicero: "Cato mirari se aiebat, quod
non rideret haruspex, cum haruspicem vidisset, -- Cato used to
wonder how one of our priests can forbear laughing when he sees
another." (Quoted Opera, Ed. Gron., p. 3806.) We shall see all too
well that the Pagan estimate holds good for the Christian; that, as
said by the "universal scholar" Grotius: "Ecclesiastical history
consists of nothing but the wickedness of the governing clergy, --
Qui legit historiam Ecclesiasticam, quid legit nisi Episcoporum
vicia?" (Epistolae, p. 7, col. 1).

     The universality of the frauds and impostures of the Church,
above barely hinted at, and the contaminating influence of such
example, are by now sufficiently evident; they will be seen to
taint and corrupt every phase of the Church and of the
ecclesiastical propaganda of the Faith. As is well said by
Middleton in commenting on these and like pious practices of the
Holy Church: "And no man surely can doubt, but that those, who
would either forge, or make use of forged books, would, in the same
cause, and for the same ends, make use of forged miracles" (A Free
Inquiry, Introd. Discourse, p. lxxxvii); -- as well as of forged
Gospels, Epistles, Creeds, Saint-tales -- vast extensions of pious
frauds of which we shall see a plethora of examples.

     The proofs here to be arrayed for conviction are drawn from
original sources, chiefly those inexhaustible mines of priestly
perversions of fact and truth, the labored and ludicrous volumes of
the "Fathers of the Church," and its most accredited modern
American spokesman, the Catholic Encyclopedia. Hence it cannot be
justly complained that this presentation of facts of Church history
is unfair or untrue; all but every fact of secular and of Church
history herein recounted to the shame and guilt of Holy Church is 


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taken verbatim from the Church's own histories and historians.
These clerical works of confession and confusion are for the most
part three ponderous sets of volumes; they are readily accessible
for verification of my recitals, and for further instances, in good
libraries and bookshops; the libraries of the Union Theological
Seminary and of Columbia University, in New York City, were the
places of the finds here recorded. Cited so often, space will be
saved for more valuable uses by citing by their initials, -- which
will become very familiar -- my chief ecclesiastical authorities,
towit:

     The Ante-Niceite Fathers, cited as ANF.; A Collection of the
extant Writings of all the Founders of Christianity down to the
Council of Nicaea, or Nice, in 325 A.D. American Reprint, eight
volumes. The Christian Literature Publishing Co., Buffalo, N.Y.,
1885.

     The Nicene and Post-Nicene Fathers, cited as N&PNF.; First and
Second Series; many volumes; same publishers.

     The Catholic Encyclopedia, cited as CE.; fifteen volumes and
index, published under the Imprimatur of Archbishop Farley; New
York, Robert Appleton Co., 1907-9.

     The Encyclopedia Biblica, cited as EB., four volumes; Adam &
Charles Black, London, 1899; American Reprint, The Macmillan Co.,
New York, 1914.

     The clerical confessions of lies and frauds in the ponderous
volumes of the Catholic Encyclopedia alone suffice, and to spare,
to wreck the Church and to destroy utterly the Christian religion.
We shall see.

                   RELIGIOUS LAWS OF OUTLAWRY

     The land, the religious world, even today is ringing with the
furious din of religious intolerance, bigotry and persecution;
pestiferous medieval laws are imposed to stop the voice of Science
teaching truths which impugn the ignorant myths of Bible and
Theology. Tennessee and several States of the Union have passed
laws making criminal the teaching of scientific facts which
contradict "the story of the divine creation of man as taught in
the Bible," and like Hillbilly legislation is sought in all the
States. The True Church lays down this amazing limitation on
learning: "When a clearly defined dogma contradicts a scientific
assertion, the latter has to be revised,"! (CE. xiii, 607.) The
civilized portion of the world has just been shocked at the
potential judicial murder and outrage sanctioned by law in North
Carolina, as likewise in a number of other States, making outlaws
of honest persons who, as parties in interest or witnesses in
actions civil and criminal, refuse to take the ridiculous and
degrading Form of Oath "upon the Holy Evangelists of Almighty God,
in token of his engagement to speak the truth, as he hopes to be
saved in the way and method of salvation pointed out in that
blessed volume, and in further token that, if he should swerve from
the truth, he may be justly deprived of all the blessings of the
Gospel, and be made liable to that vengeance which he has
imprecated on his own head." (Consol. Stat. N.C., 1919, sec. 3189.)

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     Under this infamous statute, in the late so-called Gastonia,
N.C. murder trial, the wife of one of the defendants, who had
testified that her husband was not present and had no part in the
shooting, was challenged as a witness and impeached, her testimony
discredited, and her husband convicted for want of her evidently
candid testimony: but true or not, the principle of infamy is the
same -- a citizen on trial for his liberty was refused the benefit
of evidence under this damnable statute, and he and his wife made
outlaws -- refused "the equal protection of the law"! In Maryland,
later in the same year 1929, a chicken-thief, caught in the act of
robbery by the owner, was discharged in court because the owner of
the property, a Freethinker, was not permitted under the infamous
similar statute of that godly State to give testimony in court
against the criminal: the case would have been the same, if the
life or liberty of the Infidel citizen had been at stake, -- he was
an outlaw denied the "equal protection of the law"! The benighted
State of Arkansas -- ("Now laugh!") -- declares infamously in its
Constitution: "No person who denies the being of a God shall hold
any office in the civil government of this State, nor be competent
to testify as a witness in any court"! (Const. Ark., Art. XIX, sec.
26.) Under this accursed act of outlawry, Charles Lee Smith, of New
York City, a native of Arkansas, went to his home city of Little
Rock in the Fall of 1928 to oppose the degrading proposition
proposed as a law in a popular initiative election, forbidding the
teaching of Evolution in the State-supported schools and
universities; he made some remarks reflecting upon the personal
integrity of the Almighty, as well as denying his existence; twice
was he arrested, thrown into jail, convicted, and was denied the
right to testify as a witness in his own behalf; he is today on
bail to answer to the decision of the Supreme Court of that State,
an outlaw, denied the "equal protection of the law" of the land!
The hypocrisy and self-stultification imposed by such detestable
laws, is finely illustrated: At the recent annual meeting of the
American Law Institute, I denounced this Article to a leader of the
Arkansas Bar, and appealed to him to "start something" to get rid
of it. He shrugged his shoulders, smiled in sympathy, and said: "It
is in the Constitution, and too difficult to get it out." Then,
dropping into Spanish, so that others at the table might not
understand, he added: "Yo no creo nada, -- y no digo nada -- I
believe nothing -- and I say nothing"! While these infamies are
inflicted upon the citizens of this country by law imposed by a
bigoted and ignorant minority of superstitious parsons and their
docile dupes; -- aye, even if imposed by an overwhelming majority,
or by authentic decree of God himself, -- the free and fearless
defiers of Church and despisers of its Superstition will fight it
on to the death, till every trace of these infamies is purged out
of the statute books of these sovereign States! This is due and
solemn notice and defiance to the intolerant religious oppressors
and their deluded dupes.

     Medieval laws against the fictitious crime of "Blasphemy"
survive in a dozen American States, protecting by law the Christian
superstition of the old Hebrew God. A model of them all is this
infamous enactment of the Church-ridden Massachusetts: "Whoever
wilfully blasphemes the holy name of God by denying, cursing or
contumeliously reproaching God, his creation, government or final
judging of the world, or by cursing or contumeliously reproaching 


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Jesus Christ or the Holy Ghost -- [the whole Divine Family], -- or
by cursing or contumeliously reprioaching or exposing to contempt
or ridicule, the holy word of God contained in the holy scriptures
shall be punished by imprisonment in jail for not more than one
year or by fine of not more than three hundred dollars, and may
also be bound to good behavior." (Gen. Laws Mass., 1921; Chap. 272,
sec. 36.) Expressed contempt is held in lighter pecuniary
estimation in the Yankee "Nutmeg State," the fine being only
$100.00, plus the year in gaol. (Gen. Stat. Conn., 1918, sec.
6395.) In both States, under these infamous laws, persons have been
indicted, tried and convicted within the past two years! Throughout
the Union are odious religious statutes, "Blue Laws" and Sunday
Laws, penalizing innocuous diversions and activities of the people
on days of religious Voodoo: Sunday, as we shall see, being a
plagiarization from the religion of Mithras, and created a secular
holiday -- not a religious Holy Day -- by law of the Pagan
Constantine. Such laws sometimes prove troublesome to the pious
Puritans themselves; an amusing instance of their boomerang effect
being now chronicled to the annoyed and sneering world. Some "400"
of the True Believers of the "Holy Name Society" of St. Peter's
R.C, Church of New Brunswick, in the saintly State of New Jersey,
including several City "Fathers" stuck their legs under the loaded
tables of the local hostlery for a "Holy Communion Breakfast" the
past Sunday; as they began to eat they discovered to their pious
dismay that there was no bread on the tables, although the
reservation had long before been made, with particular stress on a
special brand of rolls, made only in the godless town of Newark.
Consternation reigned, with much confusion and hurried telephoning
by the management. In the midst of it came a 'phone call from the
driver of the roll-delivery truck, from the local Hoosgow: "I've
been arrested for the violation of section 316 of the Laws of 1798,
which prohibits the delivery of bread and rolls on the Sabbath and
also forbids a man to kiss his wife on that day"! Some of the
sachems called the chief of police and angrily demanded that this
holy law be violated by delivering the blessed rolls; the driver
was arraigned before the Recorder, who "released him with a
warning," and he consummated the violation by delivering the
forbidden rolls to the angry Holy Namers. (Herald-Tribune, May 14,
1930.)

     Now, throughout the State, and in far off Ohio, at the
instigation of the parsons, these pestiferous pious laws are being
forced into enforcement, headlined -- "Blue Law Net Busy in
Jersey," and recorded: "hundreds of names and addresses were in the
possession of the police today because their owners played golf,
tennis or radios, bought or sold gasoline, cigarettes or groceries,
or operated trolley cars, busses or trains in this capital city (of
Trenton) on the Sabbath," with much more of detail; and in the same
column, a dispatch from Dover, Ohio, that the police used tear-gas
bombs to dislodge the operator from the projection-box of a local
"movie" theater, who, with the owner and four employees, was
"arrested for violation of the Sunday closing law"! (N.Y. Sun, May
26, 1930.) And all this medieval absurdity of repressive penal
legislation to enforce obsolete religious observance by
disbelievers, in a land whose every constitution proclaims the
complete separation of State and Church! But for the defiance of
fearless heroes of Rationalism who have through the ages contended,


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and suffered martyrdom by rack and stake in defense of human
liberty, rack and stake and fiendish torture would yet be the
penalty, rather than fine and jail, for violators of the odious
proscriptions of Church and Church-minded, Church-driven,
politicians. To know fully the insidious and intensive efforts
being made throughout our country by the dupes of priestcraft to
undermine and destroy the liberties and rights of free men in the
interest of canting religious Pharisaism, bent on rule and ruin,
every true friend of freedom and enemy of the Church, should read
intently and keep ever at hand for an arsenal of defense, Maynard
Shipley's stirring book, The War on Modern Science; A Short History
of the Fundamentalist Attacks on Evolution and Modernism -- (Knopf,
1929), -- which to rend doth "make the angry passions rise" in
righteous wrath against these pious conspirators against American
liberties and the innate rights of man. The Church, too, through
the ages has been and yet nefariously is "in polities," seeking to
dictate and dominate and impose its malign superstitions by law:
witness the two last presidential campaigns, and the pernicious
activities of the Methodist Board of Intolerance, Meddling and
Public Nuisance, as now being revealed by the Lobbying
Investigation Committee of the United States Senate, whereby it is
shown seeking to ruborn and subordinate all to its intolerant
superstitious dominance. In most European countries the True Church
maintains its blatant "Catholic Party" in the elections and in the
parliaments; here it operations are via the "grape-vine" route,"
but effective, as through the corrupt machinations of St. Tammany;
while the Methodist Party and the Baptist Party, and their allies
the Ku Klux Klan pursue the same evil ends through vocal
frightening of cheap politicians and of large sections of the
people and press. The very pious Editor of the Christian Herald has
just published a book on "The Church in Politics," in which with
cynical frankness he asserts its right and discloses its odious
methods.

     These odious things are all the work and blighting effects of
the unholy 'Odium Theologicum' of Priestcraft, poisoning men's
minds with the rancor of obsolete superstitious beliefs.

     Remove the cause, the cure is automatically and quickly
effected. To contribute to the speedier consummation of this
supreme boon is the motive and justification of this book. It gives
to the unctuous quack "Doctors of Divinity" a copious dose out of
their own nauseous Pharmacopaeia of Priestly Mendacity. As it takes
its deadly effect upon themselves, haply their "incurably
religious" duped patients may begin to evidence hopeful symptoms of
a wholesome, speedy and complete cure from their priest-made
malady.

     "Fraud," says Ingersoll, "is hateful to its victims." The
compelling proofs of duplicitous fraud of priestcraft and Church
exposed in this book must convince even the most credulous and
devout Believer, that the system of "revealed religion" which he
"drew in with his mother's milk" and has in innocent ignorance
suffered in his system ever since, is simply a veneered Paganism,
unrevealed and untrue; is a huge scheme of priestly imposture to
exploit the credulous and to live in power and wealth at his
expense. Luther hit the bull's-eye of the System -- before he 


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established another to pass the same old counterfeit: The Church
exists mostly for wealth and self-aggrandizement; to quit paying
money to the priests would kill the whole scheme in a couple of
years. This is the sovereign remedy. Let him that hath ears to
hear, hear; and govern himself accordingly. Every awakened Believer
must feel outraged in his dignity and self-respect, and in disgust
must repudiate the Creed and its impostors.

     When a notorious Criminal is arraigned at the bar of Justice
and put to trial for deeds of crime and shame, it is his crimes,
his criminal career and record, which are the subject of inquiry ,
-- which are exposed and denounced -- for conviction. No weight in
attenuation is accorded to sundry sporadic instances -- (if any) --
between crimes or as cloaks for crime -- of his canting piety and
gestures of benevolence towards his victims, the dupes of his
duplicity. Thus the Church and its Creed are here arraigned on
their record of Crime, -- "extenuating naught, naught setting down
in malice"; -- simply exposing truly its own convicting record and
confessions of its criminality, for condign judgment upon it.

     Goliath of Gath was a very big Giant; but a small pebble,
artfully slung, brought him to a sudden and violent collapse, a
huge corpse. This TNT. bomb of a book, loaded with barbed facts, is
flung full in facie ecclesiae -- into the face of the Forgery-
founded Church and all her discordant broods. The "gates of hell"
will be exploded!

          But yesteryear the Church of God in might
          Has stood against the world; now lies she here,
          And none so poor to do her reverence!

                                                  JOSEPH WHELESS

New York City
780 Riverside Drive
June 1, 1930

                            CONTENTS

Foreword:                                         vii

I:   PAGAN FRAUDS-CHRISTIAN PRECEDENTS            3

II:  HEBREW HOLY FORGERIES                        45

III: CHRISTIAN "SCRIPTURE" FORGERIES              91

IV:  THE SAINTLY "FATHERS" OF THE FAITH           123

V:   THE "GOSPEL" FORGERIES                       172

VI:  THE CHURCH FORGERY MILL                      238

VII: THE "TRIUMPH" OF CHRISTIANITY                295

     INDEX                              Follows page 400



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                              NOTE:

                         You are reading
                     FORGERY IN CHRISTIANITY
                               by
                         Joseph Wheliss

                              1930

     In order to better understand the text, it is necessary to
know the abreviated referances that Mr. Wheliss uses throughout the
text.  If you are interested in knowing the source material it is
adviseable to take note of these oft-used references now. EFF


           Abbreviations for most often used sources:

     The libraries of the Union Theological Seminary and of
Columbia University, in New York City, were the places of the finds
here recorded. Cited so often, space will be saved for more
valuable uses by citing by their initials, -- which will become
very familiar -- my chief ecclesiastical authorities, towit:

ANF.;     The Ante-Nicene Fathers, cited as ANF.; A Collection of
          the extant Writings of all the Founders of Christianity
          down to the Council of Nicaea, or Nice, in 325 A.D.
          American Reprint, eight volumes. The Christian Literature
          Publishing Co., Buffalo, N.Y., 1885. [xxx]

N&PNF.;   The Nicene and Post-Nicene Fathers, cited as N&PNF.;
          First and Second Series; many volumes; same publishers.

CE.;      The Catholic Encyclopedia, cited as CE.; fifteen volumes
          and index, published under the Imprimatur of Archbishop
          Farley; New York, Robert Appleton Co., 1907-9.

EB.,      The Encyclopedia Biblica, cited as EB., four volumes;
          Adam & Charles Black, London, 1899; American Reprint, The
          Macmillan Co., New York, 1914.





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    Reproducible Electronic Publishing can defeat censorship.


                          ****     ****







                         Bank of Wisdom
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                       UNCOUNTED NOTE PAGE

             32 page printout, pages 24 to 55 of 322
                     FORGERY IN CHRISTIANITY

                    "Being crafty, I caught you with guile" ...
                     For if the truth of God hath more abounded
                     through my LIE unto his glory; why yet am
                     I also adjudged a sinner?"
                                                  St. Paul.


                    "What profit has not that fable of Christ
                     brought us!"
                                                  Pope Leo X.

                          ****    ****

                            CHAPTER I

              PAGAN FRAUDS -- CHRISTIAN PRECEDENTS

          "Neither in the confusion of paganism, nor in the
     defilement of heresy, nor yet in the blindness of Judaism, is
     religion to be sought, but among those alone who are called
     Catholic Christians." (St. Augustine, De Vera Religions, v.)


     EVERY RELIGION, PRIESTCRAFT, and Sacred Book, other than the
Roman Catholic Christian, is thus branded as false in fact and
fraudulent in practice. The Jews, however, excluded by those who
have expropriated their ancient faith, make the same imputations of
falsity and fraud against the Christian religion, based on their
own ancient sacred Scriptures, and founded, as the Christians
claim, by a Jewish Incarnation of the Hebrew God, -- which, say the
Jews, is a horrid blasphemy; and they brand the Sacred Books of
Christian origin as false and forged.

     The Christians, all their hundreds of warring Sects, in their
turn impute to the Jews the blasphemous repudiation and monstrous
murder of the Son of the ancient Hebrew God, Yahweh; and with ample
usury of blood and torture have visited that fabulous iniquity upon
the hapless sons and daughters of Jewry unto half a hundred
generations of "God's Chosen People."

     But, of the countless Sects of Christians, one alone, it
avers, is of the True Faith; all the others are false and beyond
the hope of heaven: "Whoever will be saved, it is necessary above
all else that he hold to the Catholic Faith," -- so reads the
venerable forged Athanasian Creed. (CE. ii, 33, 34.) The Protestant
Sects, however, though they all admit the same origin and accept in
full fatuity of faith most of the same forged sacred writings for
their rule of faith as the One True Church, yet apply the scornful
epithet "Antichrist" to their venerable Mother in Christ; freely
dub a dozen of her canonical sacred Books of Jewish origin, and
most of her thousands of canonized Saints, forgeries and frauds;
and assert many of her most holy dogmas and sacraments to be
blasphemous and degrading superstitions. The while their own scores
of hostile factions mutually recriminate each the other as blind
leaders of the blind and perverters of the sacred Truth.




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     It will serve a useful purpose to take a look behind all this
dust-and-smoke screen of "Odium Theologicum" and make a brief
survey of the origins of religious superstitions and priestcraft,
and of the known and admitted falsities and frauds of Paganism, and
some venerable other religious 'isms.' This will demonstrate that
these same things are now part and parcel of Christianity. This
induces the inquiry, Wherein the data of Christianity as a whole
may haply differ from the admitted frauds of the false religions
and priestcrafts of the Past. We shall learn whether and to what
degree truth may be found in any of the confused and confusing
Christian claims of Truth.

                   THE DAWN-MAN AND THE SHAMAN

          "There is no origin for the idea of an after-life save
     the conclusion which the savage draws from the notion
     suggested by dreams." -- Herbert Spencer.

     Lo, the poor Indian, with his untutored mind, saw his god in
clouds and heard him in the wind. Ages before him, the Dawn-man,
the earliest Cave-man, saw his shadow in the sun, his reflection in
the water, and crudely thought that he had a sort of shadowy
double, which accompanied him and at times showed itself visible to
him. At night, when the Dawn-man, gorged with raw and often putrid
flesh, in a night-mare dream saw terrible monsters assailing him,
or in more normal sleep wandered forth and visited distant scenes
of his previous roamings, or saw, as in the flesh living and acting
before his eyes, his dead father or friend, thus he got further
immature notions of a double, "ka," or detachable spirit of man,
dwelling within him, which could leave the body and return at will,
or which survived the death of the body and lived on in spirit
form, and could revisit the old habitation and hold converse with,
do good or harm to, the frightened living. Thus came the belief in
the existence and survival after death of this double or spirit-
ghost, thus the notion of the immortality of the soul, it primitive
belief held by every people of antiquity, and surviving yet by
inheritance among the priest-taught of modern times.

     These strange phantoms of the night naturally worked further
upon the fear-filled mind of the early child-men, terrified by the
frightful vicissitudes of life, the violent deaths by wild animals,
the storms and floods that killed and maimed them, the lightnings
and thunders that terrified them. All these things were to them
clearly the manifestations of the anger and revenge of the departed
spirits, especially of the Old  Man of the clan who had bossed it
in life and had grudges against all who had not been sufficiently
obedient to him. Awaking from these dread visions of the night, the
frightened Down-man would relate the uncanny visitations to his
fellows, who would have like ghostly dream-stuff to exchange;
together they would wonder whether something could be done to
propitiate or pileate the wandering ghost-men and to win their
favor for benefits to be had from their superior other-worldly
status and powers.

     It could not be long before some old and crafty member of the
nomadic clan would hint that he had known the Old Man well during
life, had been very friendly with him living and had a powerful 


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                     FORGERY IN CHRISTIANITY

influence with him; that he was wise to the ways and whims of
ghosts or gods; and no doubt he could get in touch with his spirit
and cajole him into reasonableness and favor. This suggestion
meeting with awed acquiescence, it would quickly be followed by the
forthright bold claim to super-ghostly powers, and by sundry weird
mumblings and mystic rites and incantations the old faker would
further awe the clan into credulous faith in the claim. The new
spiritualist would pretend to get into communion with the Old Man's
spirit, and to receive from him "revelations" of his will and
commands for the obedience of the clan. Thus began spirit-worship
or religion -- the fancied relations between man and the spirits of
the dead or gods. Here, too, we have the first shaman, medicine-
man, magician, witch-doctor, or what-not; in a word, the first
priest; and the priestly game was on. The pretended ghost-cajoler
would naturally be held in dread awe and reverence by his credulous
dupes, and would gain enormous respect and prestige: he could quit
the drudgery of hunting and fishing for his precarious living, and
let the awed and believing members of the clan keep him in food and
idle ease; here the first social parasite. This is priestcraft --
by whatever name and in whatever age and guise pursued.

     A very modern instance comes to hand and is added for
confirmation. Fortunately, or lamentably for Christian pretensions,
there yet exist in the world races of very primitive descendants of
Adam, who yet preserve their primeval forms of superstition and
priestcraft, wherein may be seen their origins in yet active
reality of operation. In no more remote a region of these our
United States than the Diomede Islands of the Aleutian archipelago
of Alaska, tribal superstition and primitive priestcraft may be
seen in all their ridiculous crudity today. In the Report of the
Stoll-McCracken Expedition of the American Museum of Natural
History, 1928, primitive religious superstition and the power of
the priest are graphically described; with simple change of form
and ritual it is Religion through the Ages, the war-blessers and
rain-makers in action to cajole and control the deity through his
priests. As one reads the following extracts from the Report, let
him see what differences he may discover, other than of technique,
between the Diomeder and the Dupe of any other Cult. "For the
Diomeder humbles himself before the imaginary forces of his spirit
world, often disregarding the realities of life with typical
primitive inconsistency. ... The only powers really worthy of his
respect are the supernatural ones. This is why the Eskimo medicine
man, or angutkok, as he is called, holds a position of such
influence. He is the middleman between the natural and supernatural
world. The Diomeders have no real chiefs or any system of
government. Each family is able to manage its own affairs. The
common events of life take care of themselves. But whatever is
unusual, whatever cannot be readily understood, engages the
attention of every Diomeder. Such things as sickness and weather,
good or bad luck and the complicated workings of nature fascinate
him because they are utterly beyond his comprehension. Indeed,
superstition is the basis of the angutkok's hold over his people.
It is chiefly for his supposed alliance with the forces of the
supernatural that he is venerated. ... He is supposed to have
marvelous powers over bodily ailments. ... The power of
conversation with the ancestral spirits is one of the angutkok's
strongest holds upon his public. For the ancestral spirits are said


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to exert a tremendous influence over the lives of the natives. The
Diomeder's attitude toward them is more than one of wholesome
respect. It is made up of a definite and deep-sated fear. This is
because the spirits, if they choose, can send down either good luck
or bad -- and usually elect the latter. And clever must be the
ruses whereby they may be tricked into benignity. For a departed
soul, no matter how kindly has been its earthly owner, is a
potential agent of misfortune and must be treated accordingly" (New
York Times Magazine, Dee. 16, 1928, p. 9.) The methods of
incantation, of placating the spirits and gods, the charms and
amulets used for these conjurations, differ only in material from
those in holy vogue today in some very Christian countries.
Angutkok, shaman, medicine-man, exorciser, priest, Pennsylvania
Witch-doctors, nature-fakers and superstition-mongers, parasites
preying on ignorance and fear -- the whole genealogy of dupe-craft,
of priest-craft, -- what difference in kind and craft is
discernible between the one and the others of the god-placating,
devil-chasing Genus Shamanensis? Bombarding the irate god with
eggs, as with the Diomedes, or by the prayer of faith as with more
up-to-date God-compellers, the cause is the same, and the effect is
equally ineffective and desultory.

     The Catholic Encyclopedia, describing the Doctors of Divinity
as in vogue among sundry African tribes, well describes the entire
confraternity in all religions: "Certain specialists, however,
exist, known to us as sorcerers, witch-doctors, etc. who are
familiar with the mysterious secrets of things, who make use of
them on behalf of those interested, and hand them down to chosen
disciples." (CE. i, 183.) One of the highest and most potent
functions of all these primitive shamans and devil-doctors is the
conjuring of the infinitude of devils which afflict the inner-works
of the superstitious, and work havoc in weather, crops, herds,
etc.; the practice and its ceremonial of incantation are very
elaborate in some modern schemes: "This ceremony takes up over
thirty pages of the Roman Ritual. It is, however, but rarely used
-- [in these more enlightened and skeptical days], and never
without the express permission of the Bishop, for there is room for
no end of deception and hallucination when it is a question of
dealing with the unseen powers"! (CE. i, 142). Thus the System is
yet in vogue; and its priestcraft has waxed very powerful and very
wealthy. Artificial Fear and Credulity are its sole source and
sustenance. As the Roman poet Lucretius said: "Fear was the first
thing on earth to make gods."

     Reinach, after a critique of many varied definitions of
Religion, thus formulates his own -- which a moment's reflection
upon the infinite sacred "Thou Shalt Not's" of Faith will fully
justify: "A sum of scruples (Taboos) which impede the, free
exercise of our faculties." (Orpheus, 1930 ed. p. 3.)

     As primitive society progressed towards organization, the
Headman of the clan or tribe would find advantage in a close and
not disinterested association with the Shaman, whose intimations of
good from the spirits or dreadful evil would assist powerfully in
the subordination and control of maybe otherwise ambitious or
unruly subjects: thus began the cooperation of ruler and priest for
the subjection of the ruled. Later yet, as government and 


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priestcraft developed, the ruler was also priest or the priest
ruler, as in early Egypt and Assyria, and as in ancient theocratic
Israel before the Kings and after the return from Captivity. So
too, later, in Greece and Rome. In Egypt and under the Empire in
Rome the King was God, in Egypt by divine descent, in Rome by
apotheosis. Even Alexander of Macedon was a god by divine
generation, as declared by the Pagan Oracle of Jupiter Ammon, to
the great scandal of Alexander's mother Olympias, who was wont to
complain, "I wish that Alexander would cease from incessantly
embroiling me with the wife of Jupiter!" Thus priestcraft thrived
and gained immense dominion over the superstitious minds of men, to
say nothing of powers and prestige unlimited, privileges,
immunities, wealth and aggrandizement beyond rivalry -- in ancient
Pagan times.

     The temples of the ancient gods throughout Pagandom were
marvels of sumptuous wealth and beauty, thanks to the lavish
munificence of rulers and the offerings of the votaries of the
respective false gods. The Temple of Diana at Ephesus, the
Parthenon or Temple of the Virgin-goddess at Athens, were wonders
of the ancient world. The greatest ruins of antiquity yet standing
in splendid ruin or unearthed by the excavations of the
archaeologists, are the temples of the Pagan gods, testifying in
their decayed grandeur to their pristine magnificence and wealth.

     Through the priests and the fear of the gods the rulers ruled:
"Thus saith our god" was the awful sanction of their commands and
of their legal enactments. The Hebrews had no word for religion";
their nearest approximation to the idea is the oft-repeated Bible
phrase, "The fear of Yahweh [the Lord]." The ancient Code of
Hammurabi, graven on the stela discovered by De Morgan in the ruins
of Susa at the beginning of this century and now preserved in the
Louvre at Paris, represents the King humbly receiving the Code of
Laws from the great god Bel through the Sun-god Shamash; this for
its greater sanction to obedience by the superstitious people, who
knew no better than to believe the pious fraud of the priests and
King. A thousand years more or less later, the Hebrew God Yahweh,
along with many divine laws, delivered to Moses his Code of
Commandments neatly scratched with his own finger on two stone
slabs; of these, like the grave of Moses, no man knoweth the
whereabouts unto this day. It was plain but pious fraud for
Hammurabi to issue his laws under the name of his god. Common sense
and common honesty make us disbelieve and condemn the Hammurabi
fraud, and no one chides us for disbelieving it. Perforce we must
believe the Moses-tale of identical import, or be dubbed atheists,
reviled and ostracized, and be damned in the Christian Hell
forever, to boot. Both fables of Divine enactment were invented for
and served the same purpose to dupe the credulous to believe and
obey King and Priest. Is it honest?

     This principle, involved in the pretense of divine Sanctions,
and effective through the cooperation of King and Priest for
dominion over the ruled, was frankly recognized by many ancient
writers, and even by some lauded as salutary for the ignorant.
Critics, friend of Socrates, saw the State "with false reason
covering truth," which by this device "quenched lawlessness,; with
laws." Diodorus Siculus admitted it to be the duty of the State "to


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establish effective gods to do the work of police," and laid it
down, that "It is to the interest of States to be deceived in
religion." Livy admires the wisdom of Numa, who "introduced the
fear of the gods as a most efficacious means of controlling an
ignorant and barbarous populace." Polybius, the celebrated Greet
historian, gives his philosophic admiration to the religious system
of the Romans as an effective means of government of the populace:

     "In my opinion their object is to use it as a cheek upon the
common people. If it were possible to form a State wholly of
philosophers, such a custom would perhaps be unnecessary. But
seeing that every multitude is fickle and full of lawless desires,
unreasoning anger and violent passions, the only recourse is to
keep them in check by mysterious terrors and scenic effects of this
sort. Wherefore, to my mind the ancients were not acting without
purpose or it random, when they brought in among the Vulgar those
opinions about the gods and the belief in the punishments in
Hades." (Historiae, quoted by Grover, The Conflict of Religions in
the Early Roman Empire, pp. 3-4.)

     This pious notion of God and religion as the Big Policeman of
the common herd, is not yet extinct. the Attorney General of
England, in a celebrated State trial for the sale of it copy of
Thomas Paine's The Age of Reason, urged to the jury the necessity
"to prevent its circulation among the industrious poor"; for, he
declaimed, "Of all human beings they stand most in need of the
consolations of religion; ... because no man can be expected to be
faithful to the authority of man who revolts against the government
of God"! (Williams' Case, 26 Howard's State Trials, p. 719;
1798-99.) But times and creeds change; this is the Twentieth
century. The professional religionists of today, however, forever
dingdong the old "Morality Lie," that without the God-given Ten
Commandments and like divine laws, ministered by them and reenacted
and enforced by the State there can be no morality, no human
virtues, no decent government. The "True Church" makes mighty boast
of its "saving civilization" after the Fall of Rome by the
industrious preachment -- as we shall amply see -- of pious lies
and practice of most unholy frauds among the semi-pagan Christian
peoples who rose -- despite the Church -- on the ruins of Rome, --

                         . . . Whilst human kind
          Throughout the lands lay miserably crushed
          Before all eyes beneath Religion -- who
          Would show her head along the region skies,
          Glowering on mortals with her hideous face."
                              (Lucretius, De Rerum Natura, I.)

          PAGANISM AT THE CROSS-ROADS WITH CHRISTIANITY

     At the time of the advent of "that newer form of Paganism
later called Christianity," the Greeco-Roman world seethed with
religions in a great state of flux and re-formation. Wonder-
workers, miracle-mongers, impostors in the guise of gods and
Christs abounded. Simon Magus, Apollonius of Tyana, Apuleius,
Alexander, Porphyry, Iamblichus, -- performed prodigies of divine
power and were hailed as genuine gods, -- just as were Paul and
Barnabas (Acts xiv, 11-12), and, later, Jesus the Christ. Of these 


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Pagan and Jewish "Christs" two will be briefly noted, for their
very important Christian contacts and analogies. But first, some
analogies of Pagan priestly fakeries.

     The petty frauds of the Pagan priests to dupe their credulous
votaries would fill a large book; the ancient poets and
philosophers, and modern histories of Gentilic religions, abound in
instances. Simply for examples of a few of the more common frauds
of the Pagan priests, outdone a thousand-fold by the Christian
priests and church, as -- (out of the Catholic Encyclopedia) we
shall see, -- we may mention some well-known pious frauds of the
Greeks and Romans prevalent around the beginning of the Christian
era and forming the religious atmosphere of the times in which the
new faith was born and propagated.

     False prophecies and miracles and fraudulent relics were the
chief reliance among the Pagans, as among the Christians, for
stimulating the faith, or credulity, of the ignorant and
superstitious masses. The images of the gods were believed to be
endowed with supernatural power. Of some, the wounds could bleed;
of others, the eyes could wink, of others, the heads could nod, the
limbs could be raised; the statues of Minerva could brandish
spears, those of Venus could weep; others could sweat; paintings
there were which could blush. The Holy Crucifix of Boxley, in Kent,
moved, lifted its head, moved its lips and eyes; it was broken up
in London, and the springs exposed, and shown to the deriding
public;, but this relation is out of place, -- this was a pious
Christian, not Pagan, fake. One of the marvels of many centuries
was the vocal statue of Memnon, whose divine voice was heard at the
first dawn of day, "the sweet voice of Memnon" which greeted the
sun, as sung by poets and attested by inscriptions on the statue
made by noted visitors, who credited the assertion of the priests
that the voice was that of the god Ammon; the secret was discovered
by Wilkinson: a cavity in which a priest was concealed, who struck
a stone at sunrise when the worshippers were assembled, thus giving
out a melodious ringing sound. Very famous was the Palladium or
statute of Minerva, thrown down from heaven by Zeus into Troy, and
guarded sacredly in the citadel as protection of the city, which
was believed to be impregnable so long as the statue was in the
city; Ulysses and Diomede entered the city in disguise and stole
out the sacred statue to the Greek camp; thence AEneas is said to
have taken it to Italy, where it was preserved in the Temple of
Vesta. Many cities of Greece and Rome claimed to have the genuine
original. Another miraculous statue of like divine origin was that
of "the great goddess, Diana" at Ephesus, which the Town-clerk (in
Acts 3 xix, 35) declared that all men knew "fell down from
Jupiter." Other holy relics galore were preserved and shown to the
pious: The AEgis of Jove, forged by Vulcan and ornamented with the
head of the Gorgon; the very tools with which the Trojan horse was
made, at Metapontum; the scepter of Pelops, at Chaeronea; the spear
of Achilles, at Pharselis; the sword of Memnon, at Nicomedia; the
hide of the Chalcydonian boar, among the Tegeates; the stone
bearing the authentic marks of the trident of Neptune, at Athens;
the Cretans exhibited the tomb of Zeus, which earned for them their
reputation as Liars. But Mohammedans show the tomb of Adam and
Christians that of Peter! There were endless shrines and
sanctuaries at which miracle-cures could be performed: oracular 


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temples full of caverns, and secret passages, -- that of the
Cumaean Sibyl has recently been explored, and its fraudulent
devices exposed. The gods themselves came down regularly and ate
the fine feasts spread before their statues. In the apocryphal
History of Bel and the Dragon, interpolated in the True Church's
Book of Daniel (Chapter xiv), the Holy Ghost tells how this hero
trapped the priests who stole at night through secret passages into
the throne-room of the god and ate the good things furnished by the
pious King and people. The gods came frequently to earth, too, and
with the connivance of the priests kept amorous tryst in the
temples with unsuspecting pious ladies, edifying instances of which
are related by Herodotus and Josephus, among other chroniclers of
the wiles of priestcraft.

     Pagan prodigies of every conceivable kind were articles of
popular credulity, affectitig the commonalty as well as many of the
highest category. The great Emperor Augustus, obedient to dreams,
went begging money through the streets of Rome, and used to wear
the skin of a sea-calf to protect himself against lightning.
Tiberius placed greater faith in the efficacy of laurel leaves;
both remedies are highly praised by Pliny. Caligula would crawl
under the bed in thunder storms; the augurs had listed eleven kinds
of lightning with different significations. Comets and dreanis
portended the gravest crises. Cicero and Valerius Alaximus cite
numerous instances of dreams being verified by the event. Livy
relates with perfect faith innumerable prodigies, though he acutely
observed, that "the more prodigies are believed, the more they are
announced." The Emperors made numerous enactments against sorcery,
divination, and all kinds of magic; the "Christian" Emperor,
Constantine, prohibited all forms of magic, but specially excepted
and authorized "that which was intended to avert hail and
lightning," one of the specialties of the Christian priests. Such
puerilities of the prevalent superstitions might be multiplied to
fill volumes. (See case, Experiences with the Supernatural, etc.)

                       APOLLONIUS OF TYANA

     Apollonius of Tyana was one of the most notable of these
wonder-working Christs. So extremely moral and pure were his
doctrines and his conduct, and so mighty the works he wrought, that
the Pagans insisted that Apollonius was the actual personage whom
the Christians called Jesus Christ. By all reports, implicitly
credited, Apollonius had raised the dead, healed the sick, cast out
devils, freed a young man from a lamia or vampire with whom he was
enamored, prophesied, seen in one country events which were
occurring in another, as from Ephesus the assassination of Domitian
at Rome, and had filled the world with the fame of his miracles and
of his sanctity, just as did Jesus Christ. Apollonius was born
about the same time as Jesus of Nazareth; the legends of their
lives and deeds were very similar; the former, at least, has been
justly described as "among that least obnoxious class of impostors,
who pretend to be divinely gifted, with a view to secure attention
and obedience to precepts, which, delivered in the usual way, would
be generally neglected." (Anthon, Clairsical Dictintiary, p. 165;
see generally, Lecky, Hist. of European Morals, i, 372, passim; any
good Encyclopedia.) Recall the current histories of Mohammed, the
Mormon Joseph Smith, Mother Eddy -- Jesus Christ -- for instances 
of analogous pretensions.

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     This customary pretense of wonder-workers is confirmed by the
great Church Fathers Lactantius, in his Divine Institutes,
dedicated to the "Christian" Emperor Constantine, in which he
combated the Pagan imputation that Jesus was a magician, like
Apollonius and Aputeius, whose wonder-workings he admits. Like all
the Fathers, as we shall see, Lactantius, an ex-Pagan, had firm
faith in magic, and believed all the magical wonders of the Pagan
magicians as veritable miracles wrought by the divine power of
demons or devils. He says that the Pagans "endeavored to overthrow
his [Jesus'] wonderful deeds [by showing] that Appllonius performed
equal or even greater deeds." But, "It is strange," he argues,
"that he omitted to mention Apuleius, of whom many and wonderful
things are accustomed to be related. ... If Christ is a magician
because He performed wonderful deeds, it is plain that Apollonius,
who, according to your description, when Domitian wished to punish
him, suddenly disappeared on his trial, was more skilful than He
who was both arrested and crucified. ... It was evident, therefore,
that he [Apollonius] was both a man and a magician; and for this
reason he affected divinity under the title of a name belonging to
another [Hercules], for in his own name he was unable to attain
it." (Lact. Div. Inst. Bk. V, ch. iii; ANP. vii, 138, 139,)

                           SIMON MAGUS

     Most notorious and important, from the viewpoint of the rising
Christianity, was the Samaritan impostor, Simon Magus, the "great
power of God," vouched for by divine inspiration as having "used
sorcery, and bewitched the people of Samaria," he having "of a long
time bewitched them with sorceries," as the Holy Ghost of God
ridiculously assures us in Acts viii. Not content with his own
"great power of God," Simon, heaving seen some of the apostles at
work bestowing the holy Ghost on the peasants, offered money for
the gift of like power to himself, but was curtly rebuked and
refused by Peter. The especial importance of Simon Magus is his
legendary Scriptural contact with the fisherman Peter, which
developed, under the early Christian propensity for expansive
mendacity, into a veritable literature of pious lies and prodigies
associated with Simon and Peter, which was the chiefest if not sole
basis, be it remembered for the false pretense, later developed, as
we shall duly see, of the "sojourn" of Peter at Rome as Bishop and
Pope. As legends of the Samaritan impostor are wholly Christian
impostures, the Catholic Encyclopedia will be called upon for an
account of the Patristic canards. "By his magic arts," says our
exponent of "Catholic Truth," Simon was called Magus, or the
Magician, the account just given from Acts is "the sole
authoritative [?] report that we have about him": and it confesses
the chronic mendadacity of the Fathers by the remark, "The
statements of the [clerical] writers of the second century
concerning him are largely legendary, and it is difficult or rather
impossible to extract from them any historical fact the details of
which are established with certainty." Let us remember this
characterization of these same Fatherly writers, who, lying about
Simon and Peter together, in Rome, yet tell unvarnished truth about
Peter alone, or Peter and Paul together, in Rome.





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     I may remark, that serious argument is made, that Paul himself
is maliciously intended by some of the Fathers under the name of 
Simon, the constant conflict between Paul and Peter being disguised
under the accounts of the inveterate struggles of Simon and Peter,
(See Ency. Bib. vol. iv, Art, Simon Magus.) The childish and
fabulous histories of the Fathers regarding Simon and Peter and
Paul in Rome and their contests of magic powers, are thus related:

     "St. Justin of Rome ('First Apolog.' xxvi, lvi; 'Dialog. c.
Tryphonem, cxx), describes Simon as a man who, at the instigation
of demons, claimed to be a god. Justin says further that Simon came
to Rome during the reign of the Emperor Claudius and by his magic
arts won many followers so that these erected on an island in the
Tiber a statue to him as a divinity with the inscription 'Simon the
Holy God.' The statue, however, that Justin took for one dedicated
to Simon was undoubtedly one to the old Sabine divinity Semo Sancus
(797) ... The later anti-heretical writers who report Simon's
residence at Rome, take Justin and the apocryphal Acts of Peter as
their authority, so that their testimony is of no value. [p. 798.]

          "Simon plays an important part in the 'Pseudo-
     Clementines.' He appears here as the chief antagonist of the
     Apostle Peter, by whom he is everywhere followed and opposed.
     The alleged magical arts of the magician and Peter's efforts
     against him are described in a way that is absolutely
     imaginary. The entire account lacks all historical basis
     [citing several WORKS] ... The apocryphal Acts of St. Peter
     give an entirely different account of Simon's condition at
     Rome and of his death. In this work also great stress is laid
     upon the straggle between Simon and the Apostles Peter and
     Paul at Rome. By his magic arts Simon had also sought to win
     the Emperor Nero for himself, an attempt in which he had been
     thwarted by the apostles. As proof of the truth of his
     doctrines Simon offered to ascend into the heavens before the
     eyes of Nero and the Roman populace; by magic did he rise in
     the air in the Roman Forum, but the prayers of the Apostles
     Peter and Paul caused him to fall, so that he was severely
     injured and shortly afterwards died miserably. ... This legend
     led later to the erection of a church dedicated to the
     apostles on the alleged spot of Simon's fall near the Via
     Sacra above the Forum. The stones of the pavement on which the
     apostles knelt in prayer and which are said to contain the
     impression of their knees, are now in the wall of the Church
     of Santa Francesca Romana." (CE. xiii, 797, 798.)

     With respect to that statue erected in the Tiber to "Simon the
Holy Hod," the account, above mentioned, does not do justice to
Father Justin's invention; it is thus explicit: he says that Simon
"performed feats of magic by demonic arts in Rome during the reign
of Claudius, was held to be a god, and was honored by Senate and
people with a statue in the middle of the Tiber, between the two
bridges, bearing the inscription in Latin: 'Simoni, Deo sancto ...
To Simon the holy God.' The base of the pillar refereed to was dug
up on the island in the Tiber, at the place indicated by Justin, in
1574; the inscription, which was deciphered, runs: 'Semoni Sanco
deo fidio sacrum ... Sex. Pompeius ... donum dedit.' Thus the
pillar was dedicated to the Sabine god Semo Sancus, and not by the
Senate and people, but by the piety of a private individual." (EB. 

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iv, 4538-9; cf. CE. xiii, 797-8.) The same authority, referring to
the clerical fabrications above mentioned, says: "The Pseudo-
Clementine Homilies and Recognitions contain yet another element of
the very greatest importance. In them Simon displays features which
are unquestionably derived from Paul, and plainly show him to be a
caricature of that apostle drawn by an unfriendly hand." (EB. iv,
4540, with citations in proof.) Simon proclaimed as his doctrine --
"asserting that none could possibly have salvation without being
baptized in his name" (Tert., adv. Haereyes, c.i; ANF. iii, 649);
which group plagiarized the sentiment from the other, Christians,
or Simoneans, I cannot verify.

                  SUPERSTITIONS AND REVELATIONS

     The Pagans would appear almost to have been good Christians:
they had their gods, (whom they fondly called Savior and Messiah)
the death and resurrections of gods; devils, angels, and spirits
good, bad and indifferent; their heavens, hells and purgatories;
they believed in immortality of the soul, -- witness the Pyramids
and the tombs of the Kings, as of Tut-ankh-Amen in Egypt, and of
the Queen Shub-Ad, just unearthed in Ur of the Chaldees; their
elaborate sacrifices, animal and human, even of their dear little
children to appease their gods, as in Carthage and Canaan, -- a
chronic Hebrew practice. Virgin-births of demigods by the
intervention of gods and human maids were common-places of Pagan
faith, as were Virgin-mothers and god-child: the Christians
imported theirs from Egypt -- the Madonna statues of Isis and the
Child Horus -- of universal vogue at the beginning of this era of
the Christ -- may be seen in almost any first-class Museum, as the
Metropolitan in New York and the University in Philadelphia. This
popular Pagan device, the "Mother of God" and her God-baby-in-arms,
was taken over as a Christian sop to the crowds of Pagans who were
being enticed and forced into the Church; it was violently opposed
by many of the more intelligent Churchmen: "Nestorius [Bishop of
Constantinople about 404] had declared against the new and, as he
asserted, idolatrous expression 'Mother of God' (Theotokos),
thereby opposing the sentiments and wishes of the humbler people"
(CE. iii, 101); and in protest Nestorius left the Catholic Church
and founded one of the most wide-spread and powerful "heresies,"
which exists in the East to the present time. The Pagans had their
holy mysteries and sacraments, baptisms of water and of blood,
communions with the gods at their sacred altars, partaking of
sacred meals to ingest the divine spirit and become godlike. they
believed in the resurrection of the dead, and in final judgments
meting rewards and punishments according to the deeds done in the
flesh, -- the Egyptian Book of the Dead, 3000 years B.C., giving
priestly prescriptions for use before the judgment seat of Osiris,
is found in almost every tomb of those able to pay for the
hieroglyphic papyrus rolls. The Pagans had their holy days (from
which the Christians plagiarized their Christmas, Easter, Rogation
Days, etc.); their monks, nuns, religious processions carrying
images of idols (like those of saints today); incense, holy water,
holy oil, chants, hymns, liturgies, confessions of sins to priests,
forgiveness of sins by priests, revelations by gods to priests,
prophecies, sacred writings of "holy bibles," Pontiffs, Holy
Fathers, holy crafty priesthood. All these sacrosanct things of
Christian "Revealed Religion," were age-old pre-Christian Pagan 
myths and superstitions.

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     I puzzle myself to understand how there could be "divine
revelations," to Jews and Christians, of things which for ages had
been identically ancient Pagan delusions and the inventions and
common holy stock in trade of all Pagan priestcrafts. Indeed and in
truth, there can be no divine revelation of miraculous "facts" and
"heavenly dogmas" which for centuries had been, and in the early
Christian ages were, the current mythology of credulous Pagandom.
this I shall make exceeding clear.

          CHRISTIAN "REVELATION" DEFINED AND DISPROVED

     This paragraph is one of the most important in this book, and
to it I invite Specially serious attention and thought. It will
disclose the substantial identity of Christianity with the most
popular and wide-spread "Pagan" religion of the times, Mithraism,
or the Persian Zoroastrian religion, the closest and all but
successful rival of Christianity in the Roman world, and which
might indeed have been successful, but that, soon after Constantine
prostituted the Empire to the Church, -- "with the triumph of
Christianity Mythraism came to a sudden end. The laws of Theodosius
signed its death warrant." (CE. x, 402.) That there may be no
suspicion that the recital of these remarkable identities of
Christian "revelation" with Pagan inventions is fanciful or
exaggerated, the tale shall be told in the quoted words of the
Catholic Encyclopedia, which naively makes so many extraordinary
admissions without seeming to be aware of their fatal Implications.

     "The essence of Revelation lies in the fact that it is the
direct speech of God to man," says the Holy Ghost speaking through
the Vatican Council (1870), thus confirming what I have above said,
that "divine revelation" cannot be of Pagan myths already current
and long known to everyone. The same Heavenly Instructor tells us
what Revelation is: "Revelation may be defined as the communication
of some truth by God to a rational creature through means which are
beyond the ordinary course of nature. The truths thus revealed may
be such as are otherwise inaccessible to the human mind --
mysteries, which even when revealed, the intellect of man is
incapable of fully penetrating. ... The Decree 'Lamentabili' (3
July, 1907) declares that the dogmas which the Church proposes as
revealed are 'truths which have come down to us from heaven' and
not 'an interpretation of religious facts which the human mind has
acquired by its own strenuous efforts.'" (Vatican Decrees, 1870;
CE. xiii, 1.) And, asserts CE.: "The existence of revelation is as
reasonably established as any historical fact"! (CE. xiii, 607.)
Isn't CE. funny!

     Divine Revelation is thus of things not previously known and
which the revelationless mind of man is incapable of acquiring or
inventing by its own efforts. Divine Revelation rests thus upon the
same principle as the Law of Patents and Copyright, A book
published, that is made known and given to the world cannot be the
subject of subsequent copyright even by its author. When an
application for a patent is presented, the first act is to search
the records to ascertain whether a similar art or article has ever
previously been known and in use: if so, no patent can be obtained:
the thing lacks novelty. So exactly with "revelation": if some
impostor or deluded person (e.g. Mohammed or Joseph Smith) claims 


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that hie has received a personal -- and therefore necessarily
private -- "revelation" from some god, the only way whereby he can
get a valid patent of authenticity and credibility for his
"revelation," is to prove that its subject-matter has never before
been known and in credulous circulation, the moment that from the
search of the records -- of other, or comparative religions, -- it
is shown that the same proposition has been previously known and
current, in use and practice among some other priestcraft and its
votaries -- the thing is no revelation: the claim is a fraud. Let
us see how this indisputable rule works to the destruction and
proof of fraudulence of the "divine revelations" of Christian
credulity.

                 MITHRAISM -- AND CHRISTIAN MYTH

     The religion of Zoroaster, known as Mithraism, is confessed by
CE. to be a divinely revealed Monotheism, or worship of a One God,
and having a divinely revealed Moral Code comparable to the
Christian, -- a sacred system claimed by Christians to be a
monopoly of the Hebrew-Christian religion to the exclusion of all
heathen systems. This notable confession reads: "The Avesta system
may be best defined as MONOTHEISM, modified by a physical and moral
dualism, with an ethical system based on a Divinely revealed moral
code and human free will." (CE. ii, 156.) Though it quotes a Jesuit
as saying: "Mithraism is the highest religious result to which
human reason unaided by Revelation, can attain." (Id.) Revealed or
invented, it is virtually identical with Christianity; but as the
mythic Mithraic god could not "reveal" anything, the human reason
which devised Mithraism was quite equal to the Christian God so far
as devising mythology and ethics is an attribute of godhead.

     Mithraism is one of the oldest religious systems on earth, as
it dates from the dawn of history before the primitive Iranian race
divided into the sections which became Persian and Indian, as this
same religion is contained both in the Persian Avesta and Indian
Vedas. This its "revealed" or invented Monotheism by ages outdates
the "revelation" of Yahweh to Moses; and it is yet a living faith
to some thousands of surviving Parsees: "The religious cult is
[yet] scrupulously maintained as of old. The ancient traditional
and nationally characteristic national virtues of truth and
open-handed generosity flourish exceedingly in the small, but
highly intelligent community" of Parsees in India. (CE. ii, 156.)

     The religion of Mithra anciently dominated Persia and the vast
regions of the Orient; it entered Europe following the conquests of
Alexander the Great. When in 65-63 B.C. the conquering armies of
Pompey were largely converted by its high precepts, they brought it
with them into the Roman Empire. Mithraism spread with great
rapidity throughout the Empire, and was adopted patronized and
protected by a number of the Emperors up to the time of
Constantine; it was only overthrown by the prescriptive laws and
sword of Constantine and Theodosius, who "signed its death warrant"
at the behest of the triumphant and intolerant Christians, who
absorbed virtually the entire system of Mithraism. But let CE,
proceed with the story. The reader is asked to cheek mentally each
of the uninspired details of Pagan invention with the "divinely
revealed" identities of the Christian Faith.


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            "MITHRAISM" -- PRE-CHRISTIAN CHRISTIANITY

     "Mithraism is a pagan religion consisting mainly of the cult
of the ancient Indo-Iranian Sun-God Mithra. It entered Europe from
Asia Minor after Alexander's conquest, spread rapidly over the
whole Roman Empire at the beginning of our era, reached its zenith
during the third century, and vanished under the repressive
regulations of Theodosius at the end of the fourth, [Of late it has
been] brought into prominence mainly because of its supposed [?]
similarity to Christianity.

     "The origin of the cult of Mithra dates from the time that
Hindus and Persians still formed one people, for the god Mithra
occurs in the religion and sacred books of both races, i.e. in the
Vedas and in the Avesta. ... After the conquest of Babylon (538
B.C.) this Persian cult came into contact with Chaldean astrology
and with the national worship of Marduk. For a time the two
priesthood of Mithra and Marduk coexisted in the capital and
Mithraism borrowed much from this intercourse. ... This religion,
in which the Iranian element remained predominant, came, after
Alexander's conquest, in touch with the Western world. When finally
the Romans took possession of the Kingdom of Pergamum (in 133
B.C.), occupied Asia Minor, and stationed two legions of soldiers
on the Euphrates, the success of Mithraism was secured. It spread
rapidly from the Bosphorus to the Atlantic, from Illyria to
Britain. Its foremost apostles were the legionaries; hence it
spread first to the frontier stations of the Roman army.

     "Mithraism was emphatically a soldier religion; Mithra, its
hero, was especially a divinity of fidelity, manliness, and
bravery; the stress it laid on good-fellowship and brotherliness,
its exclusion of women, and the secret bond among its members have
suggested the idea that Mithraism was Masonry among the Roman
soldiery." Several of the Roman Emperors, down to Licinius,
colleague of Constantine, built temples to Mithra, and issued coins
with his symbols. "But with the triumph of Christianity [after
Constantine] Mithraism came to a sudden end. The laws of Theodosius
[proscribing it under penalty of death, to please the Christians]
signed its death warrant. Though he was still worshiped a thousand
years later by the Manichees (p. 402). ...

     "Ahura Mazda and Ahriman. -- This incarnate evil (Ahriman)
rose; with the army of darkness to attack and depose Oromasdes
(Ahura Mazda) They were however thrown back into hell, whence they
escape, wander over the face of the earth and afflict man. ... As
evil spirits ever lie in wait for hapless man, he needs a friend
and savior, who is Mithra. ... Mithra is the Mediator between God
and Man. The Mithraists... battled on Mithra's side against all
impurity, against all evil within and without. They believed in the
immortality of the soul; sinners after death were dragged down to
hell; the just passed through the seven spheres of the planets,
leaving at each planet a part of their lower humanity until, as
pure spirits, they stood before God. At the end of the world Mithra
will desectid to earth, ... and will make all drink the beverage of
immortality. He will thus have proved himself Nabarses, 'the never
conquered.' ...



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     "The fathers conducted the worship. The chief of the fathers,
a sort of pope, who always lived at Rome, was called 'Pater
Patratus' ... The members below the grade of pater called one
another 'brother,' and social distinctions were forgotten in
Mithraic unity. ... A sacred meal was celebrated of bread and haoma
juce for which in the West wine was substituted. This meal was
supposed to give the participants supernatural virtue. ...

     "Three times a day prayer was offered the sun towards east,
south, or west according to the hour. SUNDAY was kept holy in honor
of Mithra, and the sixteenth of each month was sacred to him as
Mediator. The 25 December was observed as his birthday, the Natalis
Invictis, the rebirth of the winter-sun, unconquered by the rigors
of the season." (pp. 403-104.) It may be noted that Sunday was made
a Pagan holiday by edict of Constantine, In the fifth Tablet of the
Babylonian (Chaldean) Epic of Creation, by the great God Marduk, we
read, lines 17 and 18: "On the seventh day he appointed a holy day,
And to cease from all work he commanded." (Records of the Past,
vol. ix; quoted, Clarke, Ten Great Religions, ii, p. 383.)

     To resume with CE.: "No proof of immorality or obscene
practices has ever been established against Mithraism; and as far
as can be ascertained, or rixther conjectured, it had an elevating
and invigorating effect on its followers. [So different from
Christianity!] ...

     "Relation to Christianity. -- A similarity between Mithra and
Christ struck even early observers, such as Justin, Tertullian, and
other Fathers, and in recent times has been urged to prove that
Christianity is but an adaptation of Mithraism, or at least the
outcome of the same religious ideas and aspirations. Some apparent
[they are very apparent] similarities exist; but in a number of
details -- [it is substance that is identical] -- it is quite as
probable that Mithraism was the borrower from Christianity. -- [But
these essential identities are found in the Vedas and Avesta, of
maybe two thousand years before Christianity; Zoroaster, who, gave
final form to the creed, lived some 600 years before the Christ!]
-- It is not unnatural to suppose that a religion which swept the
whole world, should have been copied at least in some details by
another religion which was quite popular daring the third century
-- [and for nine, Or twenty centuries before!] Similarity in words
and names means nothing; it is the sense that matters. [To be sure;
we proceed to see more of the sense, -- the essence -- to be
identical] ...

     "Mithra is called a mediator; and so is Christ ... And so in
similar instances. Mithraism had a Eucharist, but the idea of the
sacred banquet is as old as the human race and existed at all ages
and amongst all peoples. -- [Not much "divine revelation" in this
greatest of Christian mysteries!]. Mithra saved the world by
sacrificing a bull -- [just as the Jews saved themselves] Christ by
sacrificing himself. ... Mithraism was all comprehensive and
tolerant of every other cult; Christianity was essentially
exclusive, condemning every other religion in the world, alone and
unique in its majesty." (CE. x, 402-404.)




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     But this "unique majesty" was hidden away in the catacombs of
Rome for quite three centuries; coming out, it condemned and
persecuted to death every other religion because rivals for the
rich perquisites of priestcraft and dominion.

     The above striking analogies, or identities, between the ages-
old Mithraism and the "newer Paganism called Christianity,"
compelling as they are of the certainty of "borrowing" by
Christianity, are dwarfed by the evidences now to be presented in
the confessions of CE., that the Jews first, then the Christians,
took over bodily from the Babylonians and the Persians, not only
the entire celestial and infernal systems of those two closely
related religions, but virtually that high ethic, or moral code --
"the highest religious result to which human reason, unaided by
revelation, can attain'" -- which Christians so loudly pretend is,
by "divine revelation" of their God -- theirs alone, while all
other peoples "sat in darkness and in the shadow of death" without
its saving light. Christianity looks with disdain on the Mithraic
religion because it is a "dualism"; that is, the Evil Spirit was
separately created apart from the Good God; while it is a
fundamental tenet of the Christian Faith, that its God himself
created the Christian Devil and all evil -- and is therefore
morally responsible for all his deviltry,

     Speaking particularly of Angiology, -- though the admission
will be found to apply to all the other features to be noticed, --
CE. shows that all this is an importation into Judaism from the
Persians and Babylonians: "That the Persian domination and the
Babylonian Captivity exercised a large influence upon the Hebrew
conception -- [not, therefore, a revelation] -- of the angels is
acknowledge in the Talmud of Jerusalem (Rosh Haschanna, 56) where
it is said that [even] the names of the angels were introduced from
Babylon. ... Stress has been laid upon the similarity of the 'seven
who stand before God' and the seven Amesha-Spentas of the Zend-
Avesta. ... it is easy for the student to trace the influence of
surrounding nations and of other religions in the Biblical account
of angels" (CE. i, 481); -- which seriously cripples the notion of
divine revelation regarding these celestial messengers of God.
Again it indicates the "connection between the angels of the Bible,
and the greatt archangels' or 'Amesha-Spentas' of the Zend-Avesta";
also "we find an interesting parallel to the 'angel of the Lord' in
Nebo, 'the minister of Merodach.' ... The Babylonian sukalli
corresponded to the spirit-messengers of the Bible; they declared
their Lord's will and executed his behests." ... "The belief in
guardian angels ... was also the belief of the Babylonians and
Assyrians"; the origin of the Bible "cherubim" was the same, as
also of guardian angels, "as their monuments testify, for a figure
now in the British Museum might well serv for a modern
representation." For detailed accounts, see the articles "Angels"
and Guardian Angels." in CE. And so of Demons and Demonology, and
Demoniac possession: "In many ways one of the most remarkable
demonologies is that presented in the Avesta"; Ahriman being their
chief devil, or Daeva; "the original meaning of the word is
'shinning one,' and it comes from a primitive Aryan root 'div,'
which is likewise the source of the Greek Zeus and the Latin Deus.
But while these words, like the Sanskrit 'deva,' retain the good
meaning, 'daeva' has come to mean 'an evil spirit.' There is at 


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least a coincidence, if no deeper significance, in the fact that,
while the word in its original sense was synonymous with 'Lucifer,'
it has now come to mean much the same as devil" (CE iv, 714-15,
pasism; 764). Lucifer, in the Bible, having also been originally "a
shinning one" in Heaven, was cast out into Hell and is now the
Devil.

     With these preliminaries of identity between the invention of
angels and devils of Mathraic Paganism and Hebrew-Christian
"revelation," we will now let CE. confess further identities, both
of "revelation" and of the "divinely revealed moral codes," --
summarized from the Mithraic Zend-Avesta. We seem to be reading the
Catechism or a tract on "Christian Evidences."

     "The name of the Supreme God of the Avestic system is Ahura
Mazda, which probably signifies the All-Wise Lord. ... Ahura Mazda
is a pure Spirit; his chief attributes are eternity, wisdom, truth,
goodness, majesty, power. He is the creator of all good creatures
-- not, however, of Evil, of evil being, -- [as is the Christian
God]. He is the supreme Lawgiver, the Rewarder of moral good, and
the Punisher of moral evil. He dwells in Eternal Light, ... a kind
of manifestation of His presence, like the Old Testament Shekinah.
... We find frequent enumerations of the attributes of Ahura Mazda;
thus these are said to be 'omniscience, all-sovereignty, all
goodness.' Again He is styled 'Supreme Sovereign, Wise Creator,
Supporter, Protector, Giver of good things, Virtuous in acts,
Merciful, Pure Lawgiver, Lord of the Good Creations.' ...

     "Opposed to Ahura Mazda, or Ormuzd, is His rival, Anro
Mainyus, (later Ahriman), the Evil Spirit. He is conceived as
existing quite independently of Ahura Mazda, apparently from
eternity, but destined to destruction at the end of time. Evil by
nature and in every detail the exact opposite of Ahura Mazda, he is
the creator of all both moral and physical. -- [But of the
Christian God: "I Jehovah create evil"; Isa. xlv, 7]. ...

     "The specific name of Ahura Mazda in opposition to the Evil
Spirit is Spento Mainyus, THE HOLY SPIRIT: and Ahura Mazda and
Spento Mainyus are synonymous throughout the Avesta. [p. 154] ...

     "Around Ahura Mazda is a whole hierarchy of spirits,
corresponding very closely to our 'angels.' ... Of the good spirits
who surround Ahura, the most important are the Amesha Spentas
('Holy Immortals' or 'Holy Saints'), generally reckoned as six in
number (but seven when Ahura Mazda is included). ... Most of all
Vohu Manah rises to a position of unique importance. ... Vohu Manah
is conceived as the 'SON OF THE CREATOR,' and identified with the
Alexandrian LOGOS [of John i, 1]. Asha, also, is the Divine Law,
Right, Sanctity (cf. Psalm 118), and occupies a most conspicuous
place throughout the Avesta. ... With him are associated in a trio
[TRINITY], Rashnu (Right, Justice), and MITHRA. -- [These Aryan
names sound unfamiliar; but as CE. has assured, "names mean
nothing; it is the sense that matters"; -- and here we have the
whole Jewish-Christian hierarchies of Heaven and Hell a thousand
years before Jewish-Christian "revelation" identities!l ...




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     "Face to face with the hierarchy of celestial spirits is a
diabolical one, that of the daevas (Pers. div or dev) and druj's of
the Evil Spirit. They fill exactly the places of the devils in
Christian and Jewish theology. ... perhaps the most frequently
mentioned of all is Aesmma, the Demon of Wrath or Violence, whose
name has come down to us in the Asmodeus (Aeshmo daeva) of the Book
of Tobias [Tobit]...

     "In the midst of the secular warfare that has gone on from the
beginning between the two hosts of good and Evil stands Man. Man is
the creature of the Good Spirit, but endowed with a free will and
power of choice, able to place himself on the side of Ahura Mazda
or on that of Anro Mainyus. The former has given him, through His
Prophet Zarathushtra (Zoroaster) His Divine Revelation and law.
According as man obeys or disobeys this Divine Law his future lot
will be decided; by it he will be judged at his death. The whole
ethical system is built upon this great principle, as in the
Christian theology -- ["revelation"?]. Moral good, righteousness,
sanctity (asha) is according to the Divine will and decrees; Man by
his free will conforms to, or transgresses, these. The Evil Spirit
and his innumerable hosts tempt Man to deny or transgress the
Divine Law, as he tempted Zoroaster himself, promising him as a
reward the sovereignty of the whole world. -- [Exactly Jesus and
the Devil.] -- 'No,' replied the Prophet, 'I will not renounce it,
even if body and soul and life should be severed!' (Vendidad, xix,
25, 26). -- ["Thou shalt not tempt the Lord thy God, for it is
written," -- way sound more Godlike but maybe little more heroic.]
...

     "The moral teaching is closely akin to our own. Stress is
constantly laid on the necessity of goodness in thought, word, and
deed. -- ["Through the Three Steps, the good thought, the good
word, and the good deed, I enter Paradise."] -- Note the emphatic
recognition of sin in thought. Virtues and vices are enumerated and
estimated much as in Christian ethics. Special value is attributed
to the virtues of religion, truthfulness, purity, and generosity to
the poor (p. 155). Heresy, untruthfulness perjury, sexual sins,
violence, tyranny, are especially reprobated. ...

     "The soul of the just passes over the bridge into a happy
eternity, into heaven, the abode of Ahura and His blessed angels.
The wicked soul falls from the fatal bridge and is precipitated
into hell. Of this abode of misery a lively description occurs in
the later Pahlavi 'Vision of Arda Viraf,' whose visit to the
Inferno, with realistic description of the torments, vividly
recalls that of Dante. ...

     "At the end of time, the approach of which is described in the
Pahlavi literature in terms strikingly like those of our
Apocalypse, will come Saoshyant (SAVIOR) under whom will occur the
Resurrection of the dead, the General Judgment, the renewal of the
whole world -- ["a new heaven and a new earth"] -- by a general
conflagration and terrible flood of burning matter ["the heavens
being on fire shall be dissolved, and the elements shall melt with
fervent heat"]. This terrible flood will purify all creatures; even
the wicked will be purified from all stains, and even hell will be
cleansed and added to the 'new heavens and new earth.' Meanwhile a 


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mighty combat takes place between Soashyant [the "Savior"] and his
followers and the demon hosts of the Evil Spirit, who are utterly
routed and destroyed forever. ...

     "The highest religious result to which human reason unaided by
Revelation can attain"! (CE. ii, 154-156, passim.)

     Thus "human reason unaided by revelation" had attained, ages
before Moses, the Prophets, and Jesus Christ, a system of religious
beliefs and a moral code in substantial identity with the "divine
revelations" of God to Moses, the Prophets, and his Son Jesus
Christ. At the time of the Advent of the Latter, and for three
hundred years later, throughout the Roman Empire, that is,
throughout the then known world, this wonderful Pagan invention,
with its "Pope" and Scat in Imperial Rome, and patronized by the
Emperors, lived along side with and mightily rivalled the
struggling Faith hid in the catacombs, -- until its rival
Christians got hold of the sword under Constantine, and
"triumphed," its "death warrant was signed" in blood by the laws of
the persecuting Christians. Did any God wondrously "reveal" to the
Christians these holy Pagan dreams and myths? What a waste of while
for a God to mysteriously "reveal" these "heathen deceits"
thousands of years old, and that everybody in the world already
knew!

                    BUDDHISM IN CHRISTIANITY

     The account given by CE. of the Lord Buddha and of Buddhism,
by the simple substitution of the names Christ -- [the Savior of
Buddhism is Crishna, the 'incarnation" of the supreme god Vishnu]
-- and Christianity, might well be mistaken for a homily on our own
holy faith and its Founder -- who would no more recognize present-
day Christianity than would Buddha the crass superstition which is
today tagged with his holy name. Says CE.:

     "It is note worthy that Buddha was a contemporary of two other
famous religious philosophers, Pythagoras and Confucius. In the
sacred books of later times Buddha is depicted as a character
without a flaw, adorned with every grace of mind and heart. There
may be some hesitation in taking the highly colored portrait of
Buddhist tradition as an exact representation of the original, but
Buddha may be credited with the qualities of a great and good man.
... In all pagan antiquity no character has been depicted as so
noble and attractive. ...

     "Buddha's order was composed only of those who renounced the
world to live a life of contemplation as monks and nuns. ... [In
the time of King Asoka, 3rd century B.C.) Buddhism was in a most
flourishing condition; it had become a formidable rival of the
older religion [Brahmanism), while a tolerant and kindly spirit --
[unknown to Christianity] -- was displayed towards other forms of
religion. ... [By the seventh century A.D. -- here it parallels
Christianity again] an excessive devotion to statues and relies,
the employment of magic arts to keep off evil spirits, and the
observance of many gross superstitions, complete the picture of
Buddhism, a sorry representation of what Buddha made known to men.
... The vast majority of the adherents of Buddhism cling to forms 


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of creed and worship that Buddha, if alive, would reprobate -- [as
would Christ in the case of Christianity]. Northern Buddhism became
the very opposite of what Buddha taught to men, and in spreading to
foreign lands accommodated itself to the degrading superstition of
the people it Sought to win -- [precisely as we shall see that
Christianity did to inveigle the Pagans). ...

     "Between Buddhism and Christianity there are a number of
resemblances, at first sight striking. The Buddhist order of monks
and nuns offers points of similarity with Christian monastic
systems, particularly the mendicant orders. There are moral
aphorisms ascribed to Buddha that are not unlike some of the
sayings of Christ. Most of all, in the legendary life of Buddha ...
there are many parallelisms, some more, some less striking, to the
Gospel stories of Christ. A few third rate scholars [contend that
these are borrowings from Buddhism. Why not, as everything else is
"borrowed" or filched?]. ...

     "One of its most attractive features was its practice of
benevolence towards the sick and needy. Between Buddhists and
Brahmins there was a commendable rivalry in maintaining
dispensaries of food and medicine" -- long claimed as a holy
monopoly of "Christian charity." (CE. iii, 28-34, passim.)

     As elsewhere recounted, the Holy Ghost made a curious mistake
in inspiring the certification of sundry Saints, and the lord
Buddha was himself canonized by Holy Church, as St. Josaphat, and
the "Life" of this holy Saint was highly edifying to the Faithful
as well as effective in spreading the Christian truth: "During the
Middle Ages the 'life of Barlaam and Josaphat' had been translated
into some twenty languages, English included, so that in reality
the story of Buddha became the vehicle of Christian truth in many
nations"' (CE. i, 713.)

     It is now evident, and will further so appear, that there is
no single novel feature nor "revealed truth" in all the Christian
religion: our Holy Faith is all a hodgepodge or pot pourri of the
credulitles of every superstition from Afric Voodooism to the
latest one anywhere in holy vogue among the credulous. Even our
"idea" of God with its superlatives of "revealed" high attributes
is very primitive: "The idea of a Being higher than man, invisible,
inaccessible, master of life and death, orderer of all things,
seems to exist everywhere, among the Negritos, the Hottentots, the
Bantu, the Nigritians, the Hamites; for everywhere this Being has
a name. He is the 'Great,' the 'Ancient One,' the 'Heavenly One,'
the 'Bright one,' the 'Master,' sometimes the 'Author' or
'Creator'. ... Nowhere is He represented under any image, for He is
incapable of representation." (CE. i, 183, 184.)

     Cardinal Newman, commenting on Dean Milman's "History of the
Jews," groups a number of these Paganisms in Christianity, and says
that Milman arrays facts "admitted on all hands," to wit: "that the
doctrine of the Logos is Platonic; that of the Incarnation Indian;
that of a divine Kingdom Judaic; that of angels and demons (and a
Mediator) Persian; that, the connection of sin with the body is
Gnostic; the idea of a new birth Chinese and Eleusinian; that of
sacramental virtue Pythagorian; that of Trinity common to East and 


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West; and that of the rites of baptism and sacrifice equally
ubiquitous"! (Newman, Essays, Critical and Historical, 7th ed., p.
231; as summarized by the Rt. Hon. J.M. Robertson in A History of
Freethought in the XIXth Century, p. 145-6. London, 1929.)

     Such is our holy Christian "Faith which was once delivered
unto the saints," which "superstition, drunk in with their mother's
milk," yet persists with the ignorant and those who do not or will
not know the truth.

     That Christianity is indeed but a "new form of Paganism," and
especially after it became the official or State religion,
consciously and purposely, in furtherance of the Imperial policy of
"One State, one Religion," perfected the amalgamation of the
salient features of all the fluxing religions of the Empire so as
to bring all Pagans within the one State-Church, is accredited by
secular and Church history; and is quite ingenuously revealed by
CE., treating of the influence of Constantine on Christianity:

          "Long before this, belief in the old polytheism had been
     shaken. The world was fully ripe for monotheism or its
     modified form, henotheism; but this monotheism offered itself
     in varied guises, under the forms of Oriental religions; in
     the worship of the Sun, in the veneration of Mithras, in
     Judaism, and in Christianity. Whoever wished to make a violent
     break with the past and his surroundings sought out some,
     Oriental form of worship which did not demand from him too
     great a sacrifice. Some ... believed that they could
     appropriate [the truth contained in Judaism and Christianity]
     without being obliged on that account to renounce the beauty
     of other worships. Such a man was the Emperor Alexander
     Severus (222-235); another so minded was Aurelian (270-275),
     whose opinions were confirmed by Christians like Paul of
     Samosata. Not only Gnostics and other heretics, but Christians
     who considered themselves faithful, held in a measure to the
     worship of the Sun. Leo the Great in his day (440-461) says
     that it was the custom of many Christians to stand on the
     steps of the Church of St. Peter and pay homage to the Sun by
     obeisance and prayers.

          "When such conditions prevailed it is easy to understand
     that many of the emperors yielded to the delusion that they
     could unite all their subjects in the adoration of the one
     San-god who combined in himself the Father-God of the
     Christians and the much-worshipped Mithras; thus the empire
     could be founded anew on the unity of religion. It looks
     almost as though the last persecution of the Christians were
     directed more against all irreconcilable and extremists than
     against the great body of Christians. ...

          "It was especially in the West that the veneration of
     Mithras predominated -- [after centuries of Christianity!].
     Would it not be possible to gather all the different
     nationalities around his altars? Could not Sol Deus Invictus,
     to whom even Constantine dedicated his coins for a long time,
     or Sol Mithras Deus Invictus, venerated by Diocletian and
     Galerius, become the supreme god of the empire? Constantine 


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... had not absolutely rejected the thought even after a miraculous
event [!] had strongly influenced him in favor of the God of the
Christians, -- (who, however, worshipped the Sun!).

          "For a time it seemed as if merely tolerance and equality
     were to prevail. Constaintine showed equal favor to both
     religions. As pontifex maximus he watched over the heathen
     worship and protected its rights. ... In the dedication of
     Constantinople in 330 a ceremonial half pagan, half Christian
     was used, The chariot of the Sun-god was set in the market-
     place, and over its head was placed the Cross of Christ --
     [not the original, which his mother had not yet been reputed
     by the priests to have discovered -- i.e. "invented," -- of
     which more anon], while the Kyrie Eleison was sung. Shortly
     before his death Constantine confirmed the privileges of the
     priests of the ancient gods. ...

          "In the same way religious freedom and tolerance could
     not continue as a form of equality; the age was not ready for
     such a conception; [with more of the like, p. 299; -- which is
     untrue, as Constantine himself had proclaimed religious
     freedom in the Edict of Milan of 313 and we have just seen it
     admitted in Buddhism, and it prevailed at all tunes in the
     Roman Empire, until the "Christian Emperors" gave the Church
     the sword, as in Chapter VII exemplified]. ... Without
     realizing the full import of his actions, Constantine granted
     the Church one privilege, after another. As early as 313 the
     Church obtained immunity for its ecclesiastics, including
     freedom from taxation. ... Constantine moreover placed Sunday
     under the protection of the State [as a Pagan holiday, as
     cited. post]. It is true that the believers in Mithras also
     observed Sunday as well as Christmas. Consequently Constantine
     speaks not of the day of the lord, but of the everlasting day
     of the Sun. ...

          "Of Constantine's sons the eldest, Constantine II, showed
     decided leanings to heathenism, and his coins bear many pagan
     emblems; the second and favorite son, Constantius, was a more
     pronounced Christian, but it was Arian -- [anti-Divinity of
     Christ] -- Christianity to which he adhered. Constantius was
     an unwavering opponent of paganism; he closed all the temples
     and forbade, sacrifices under pain of death. His maxim was:
     'Cesset superstitio; sacrificiorum aboleatur insania' -- ('Let
     superstition cease; let the folly of sacrifices be
     abolished'). Their successors had recourse to persecution
     against heretics and pagans. Their laws (Cod. Theod. XVI v;
     [post, Chapter VII]) had an unfavorable influence on the
     Middle Ages and were the basis of the much-abused[!]
     Inquisition." (CE. iv, 297-301, passim.)

     Thus was the ultimate merger and total identity of Paganism
with "the new Paganism called Christianity" finally established by
law and by Imperial policy of "One State and One Religion," to
which conformity was enforced by laws of confiscation and death;
all the other religions of the Empire were fused by fire and sword
into a bastard Christianity; and the mental and moral benightedness
known as the Dark Ages of Faith fell as a pall over Christendom for
a thousand years until the renaissance of Pagan culture and freedom

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of thought darkly dawned over the world, and has fearfully
struggled into a brightening day, whose motto of Hope is again
"Cesset Superstitio"! when Constantine's funest "League with Death
and Covenant with Hell" of State and Church will soon in reality be
a forgotten Scrap of Paper!

                    ALL DEVILISH IMITATIONS!

     The pious Christian Fathers were themselves sorely puzzled and
scandalized by these same things; their books are replete with
naive attempts to explain the mystery of it, -- which they
attributed to the blasphemous wiles of the Devil, -- that "the
Devil had blasphemously imitated the Christian rites and
doctrines"; -- "always seeing in pagan analogies the trickery of
devils." (CE. 393.) "It having reached the Devil's ears," says the
devout Father Justin Martyr, "that the prophets had foretold the
coming of Christ, the Son of God, he set the heathen Poets to bring
forward a great many who should be called the sons of Jove. The
Devil laying his scheme in this, to get men to imagine that, the
true history of Christ was of the same character as the prodigious
fables related of the sons of Jove." (I Apology, ch. 54; INF. i,
181-182.)

     Not only the Fathers, but the Bible, Hebrew and Christian,
recognized and affirmed the actuality and ever-living reality of
the Pagan gods, though the late post-exilic writer of the 95th
Psalm maliciously dubs them devils: "All the gods [Heb. elohim] of
the nations are devils" (Heb. elilim -- not much difference between
them -- in Hebrew; Ps. xevi, 5); and this view the Christian forger
of the Epistle under the name of Paul to the Corinthians confirms:
"The things which the Gentiles sacrifice, they sacrifice to devils"
(I Cor. x, 20). Though these malevolent flings at the venerable
divinities of Pagandom are in direct violation of the Siniatic Law
of God -- "Thou shalt not revile the gods" (Ex. xxii, 28); -- the
Hebrew Yahvah being, according to divine revelation, simply one of
many gods -- "a God above all gods," even "God of gods and Lord of
lords," who "judgeth among the [other] gods."

     Father Justin, Tertullian, and many another, says the CE.,
could "see in all the gods, Moses"; the error and folly of which
notions argues our authority, is demonstrated by reference to
Middleton's letter from Rome, in which he, with Calvin, "saw an
exact conformity between popery and paganism." (CE. xii, 393.)
Whether Middleton and Calvin were so far in error and folly in this
opinion, our researches will reveal. Collins, too, in his
Discourse, supports with good authorities the opinions of Middleton
and Calvin. He cites Father Origen as "so far from disowning an
agreement between [Pagan] Plutonism and Christianity, that a great
part of his book Contra Celsum consists in showing the conformity
between them." Likewise, he says, Amelius, a heathen Platonist, who
flourished in the third century, upon reading the first verses of
St. John the Evangelist, exclaimed: "Per Jovem, barbarous iste cum
nostro Platone sentit -- By Jove, this barbarian agrees with
Plato"; and he quotes the celebrated saying of Cardinal Palavicino
-- "Senza Aristotele noi mancavamo di molti Articoli di Fede --
Without, Aristotle we should be without many Articles of Faith"
(Colins, Discourse of Free Thinking, p. 127.)


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     Not only did the Fathers and the Church admit with implicit
faith the living reality of the gods of heathendom, their powers,
oracles, miracles and other "analogies" to the Christian faith,
they even made of such anthologies their strongest apologies, or
arguments, in defense of the truth of the Christian tenets. In his
Apologia addressed to the Emperor Hadrian, Father Justin reasons
from analogy thus:

     "By declaring the Logos, the first-begotten of God, our
Master, Jesus Christ, to be born of a Virgin, without any human
mixture, we [Christians] may no more in this than what you [Pagans]
say of those whom you style the Sons of Jove. For you need not be
told what a parcel of sons the writers most in vogue among you
assign to Jove. ...

     "As to the Son of God, called Jesus, should we allow him to be
nothing more than man, yet the title of 'the Son of God' is very
justifiable, upon the account of his wisdom, considering that you
[Pagans] have your Mercury in worship under the title of The Word,
a messenger of God. ...

     "As to his [Jesus] being born of a Virgin, you have your
Perseus to balance that." (Justin, Apologia, I. ch. xxii; ANF. i,
170.)

     The good Fathers carried their argument by analogy into proof
of all sorts of holy Christian mysteries; the Pagan Oracles and
miracles were undeniably valid and true, why not therefore their
new Christian counterparts? "Without a single exception," says the
historian of European Mortals, "the Fathers maintained the reality
of the Pagan miracles as fully as their own. The oracles had been
ridiculed and rejected by numbers of the philosophers, but the
Christians unanimously admitted their reality. They appealed to a
long series of Oracles as predictions of their faith; not until
1696 was there a denial of their supernatural character, when a
Dutch Anabaptist minister, Van Dale, in a remarkable book, De
Origine Progressu Idolatriae, asserted in opposition to the
unanimous voice of ecclesiastical authority, that they were simple
impostures." (Lecky, History of European Morals, i, 374-375, et
seq.; see pp. 378-381, et seq.) The Christian Fathers and their
followers made themselves so ridiculous by their fatuous faith in
the Sibyls that they were derisively called "Sibyllists" by the
Pagans.

                      THE SIBYLLINE ORACLES

     The most curious in all respects, and for our purposes the
most instructive of the ancient Pagan religious frauds, are the
Sibtlline Oracles, which, extensively reinforced by Jewish and
Christian forgeries, were perhaps the most potent and popular
"proofs" of the early Church for the divinity of Jesus Christ and
the truth of the Christian religion; thus they derive special
notice here. All will remember, from their school histories of
ancient Rome, the well-known legend of one of the Sibyls who came
to King Tarquin the Second with nine volumes of Oracles, which she
offered to sell to him for a very high price; being refused, she
went away and burned three of the books, and returning offered the 


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remaining six at the same price; again the King refused to buy, and
she departed, burned three more of the books, and returned with the
last three for which she demanded the original price. Astonished at
this conduct and greatly impressed, the King consulted his augurs
and was advised to secure the remaining treasures of prophecy
before it was too late; he did So, and immediately the Seeress
disappeared and was never seen again. The precious tomes were
deposited with great care and jealously guarded in the Temple of
Jupiter Capitolinus; a college of priests was instituted to have
charge of them; and the divine Oracles were consulted with great
solemnity only in times of the greatest crises of the State. The
books were finally destroyed when the Capitol was burned during the
wars of Sylla, but many ethers continued in existence.

     The oracles were composed in Alexandrine verse, and claimed to
be the work of inspired Pagan prophetesses called Sibyls; they
enjoyed the greatest vogue and were believed with the most implicit
faith by Pagans and Christians alike. There were a number of these
Sibyls, and the number of the volumes of oracles is differently
estimated as a dozen or more; those with which we are chiefly
concerned are the Roman Cumaean and Greek Erythraean Sibyls and the
Oracles going under their names. The inveterate bent of the
priestly mind for forgery in furtherance of its holy mission of
imposture, led to the prompt adoption and corruption of these Pagan
frauds, for the propagation first of the Jewish, then of the
Christian Faith. "Because of the vogue enjoyed by these heathen
oracles," says the Catholic Encyclopedia, "and because of the
influence they had in, shaping the religious views of the period,
the Hellenistic Jews in Alexandria, during the second century b.c,.
composed [i.e. forged] verses in the same form, and circulated them
among the Pagans as a means of diffusing Judaistic doctrines and
teaching. This custom was continued down into Christian times, and
was borrowed by some Christians, so that in the second or third
century, a new class of Oracles emanating from Christian sources
came into being, Hence the Sibylline Oracles can be classed as
Paggan, Jewish, or Christian. In many cases, however, the
Christians merely revised or interpolated the Jewish documents, and
thus we have two classes of Christian oracles, those adopted from
Jewish sources and those entirely written by Christians. ... It
seems clear, however, that the Christian Oracles and those revised
from Jewish sources all emanated from the same circle [or band of
Christian forgers] and were intended to aid in the diffusion of
Christianity.

     "The Sibyls are quoted frequently by the early Fathers and
Christian writers, Justin, Athenagoras, Theophilus, Clement of
Alexandria, etc. ... They were known and used during the Middle
Ages in both the East and the West. ... They all purport to be the
work of the Sibyls." (CE. v. xiii, p. 770.)

     Most notable of these forged Christian addenda to the Pagan-
Jewish forged Oracles, 'Is found in Book VIII, a lengthy composite
of Jewish and Christian fraud, consisting of some 500 hexameter
verses. The first 216 verses, says the CE., "are most likely the
work of a second century Jew, while the latter part (verses 217-
500), beginning with an acrostic on the symbolical Christian word
Ichthus is undoubtedly Christian, and dates most probably from the 


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third century." (CE. xiii, 770.) Ichthus is the Greek word for
fish, and the fish was the fitting and universal symbol of the
early Christians as typical of the "catch" of the Apostolic fishers
of men. This cabalistic word Ichthus, worked into the professedly
Pagan Oracle in the form of an acrostic, is composed of the initial
letters of the popular name and title of the Son of the Christian
God, in the Greek: "Iesous Christos Theou Uios Soter -- Jesus
Christ, Son of God, Savior" This fish anagram was an ancient Pagan
symbol of fecundity, of great vogue and veneration throughout
Pagandom, and was adopted by Christendom for the double reason that
the initials acrostically formed the name and title of its new
deity, and that in the ancient science fish were supposed to be
generated in the water without carnal copulation, and were thus
peculiarly symbolic of the Virgin-born Christ. Says Tertuilian:
"We, little fishes, after the example of our Ichthus, are born in
water." (On Baptism, ch. i; ANP. iii, 669.)

     The Church historian, Bishop Eusebius, preserves the Acrostic,
taken from the Erythraean Sibyl, but says: "Many people, though
they allowed the Erythrian Sibyl to have been a prophetess, yet
reject this Acrostic, suspecting it to have been forged by the
Christians"; which suspicion the good Bishop refutes by an appeal
to Cicero, who, he assures, had read and translated it into Latin.
(Eusebius, Oration on Const., chs. 18-19; I, 274-5.) Father St.
Augustine quotes the verses and says: "The Erythraean Sibyl has
indeed written some things clearly and manifestly relating to
Christ. ... There are some, who suspected all these prophecies
which relate to Christ and passed under the name of the Sibyl, to
have been forged by the Christians." (Aug., De Civ. Dei, xviii, 23;
N,&PNF. ii, 3723.) Father Clement of Alexandria attributes to the
Sibyls the same inspiration as the Old Testament, and cites Peter
and Paul as appealing to them for a prediction of the life and
character of Jesus Christ, Peter and Paul speaking thus: "Take the
Greek books in your hand, and look into the Sibyl. How clearly she
speaks of one God, and of the things to come; then take Hystaspes
also and read, and you will find the Son of God much more clearly
and evidently described." (Strom. I, 6, p. 761, Ed. Oxon.; also
Lact., De ver. sap., I, 4, 15; Free Inquiry, p. 34.)

     The importance of the Sibylline Oracles, speaking through
countless "interpolations" forged by Christian pens, for not only
the propagation of the faith among the Pagans, but as actual proofs
of the truth of the fictitious "facts" of Christianity, cannot be
overestimated; this justifies the following extracts from the
Divine Institutes of Lactantius. The greater part, I dare say, of
the seven Books of that notable work, addressed to the "mighty
Emperor Constantine," is devoted to arguments and proofs of Jesus
Christ and the principal events of his recorded life and acts,
drawn copiously from the heathen gods and the forged Oracles of the
Sibyls. These proofs, to the minds of Father Lactantius and of all
the Fathers, as to the Pagans generally, were "more strong than
proofs of Holy Writ"; for, he says, "perhaps the sacred writings
[in the Old Testament] speak falsely when they teach [such and so
about Jesus); ... the Sibyls before taught the same things in their
verses." Citing scores of Sibylline "prophecies" forged by the
Christians for the belief and persuasion of the Pagans, who were
effectively "refuted by these testimonies" and thus "brought to 


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Christ," some of them, says Lactantius, urge that these prophetic
verses "were not by the Sibyls, but made up and composed by our own
writers," as the fact is above confessed by CE.; but not so, argues
the great Apologist; "do not Cicero and other Pagan authors, dead
long before Jesus, testify to the Sibyls?" -- Yes, to the Sibyls
and their utterances then extant; not to the later Christian
forgeries in their names. Moreover, these Christian
"interpolations" imputed to the Sibyls, exactly as the muddled,
ambiguous, meaningless "prophecies" of the Old Testament writings,
meant nothing and were not understood to mean anything, until Jesus
Christ came along, and these Jewish and Pagan mummeries were seized
upon by the avid forging Christians to make up and pad out the
pretended life and wondrous acts of the Christ. Even a cursory
examination and the marginal cross-references will demonstrate,
that virtually every act imputed in the New Testament Gospels to
the Nazarene, was cut to fit of some scrap of mummery or pretended
"prophecy" of Hebrew Scriptures and Sibylline Oracles. Of
numberless instances of the latter quoted in the, Divine
Institutes, a few typical ones only can be here cited, but they are
illuminating of the Christ-tales.

     In Book I, chapter vi is entitled, "Of Divine Testimonies, and
of the Sibyls and their Predictions." Appealing for faith to
Constantine, the chapter begins: "Now let us pass to divine
testimonies?; and he cites and quotes, in numerous chapters, the
Pagan gods Mercury, Hermes Trismegistus, Apollo, and other mystic
deities and personages, all testifying to the One Christian God and
to his Son Jesus. After infinite such appeals for proofs, we come
to Book IV, a veritable arsenal of manufactured "divine
testimonies"; and we pause to con with wonder chapter xv, "Of the
life and Miracles of Jesus, and Testimonies concerning Him." Jesus,
after his baptism, says Lactantius, "began to perform the greatest
miracles, not by magical powers, but by heavenly strength and
power. ... His powers were those which Apollo called wonderful. ...
And he performed all these things not by His hands, or the
application of any remedy, but by His word and command, as the
Sibyl had foretold: 'Doing all things by His word, and healing
every disease.'"

     Many chapters are replete with instances of the miracles of
Jesus, alleged each of them to have been foretold by one or another
of the Sibyls, and quoting the Christian-forged prophetic verses in
proof. The Christ came to fulfill the Law; "and the Sibyl shows
that it would come to pass that this law would be destroyed by the
Son of God: 'But when all these things which I told you shall be
accomplished, then all the law is fulfilled with respect to Him.'"
(c. xvii.) Of a few others, and the arguments above sketched, I
quote the text:

          "What can be more wonderful, either in narration or in
     action? But the Sibyl had before foretold that it would take
     place, whose verses are related to this effect.

          "With five loaves at the same time, and with two fishes,
           He shall satisfy five thousand men in the wilderness;
           And Afterwards taking all the fragments that remain,
           He shall fill twelve baskets to the hope of many.'


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     "But perhaps the sacred writings speak falsely when they teach
that there was such power in Him, that by His command He compelled
the winds to obey Him, the seas to serve Him, disease to depart,
the dead to be submissive. Why should I say that the Sibyls before
had taught the same things in their one verses? One of whom,
already mentioned, thus speaks:

          "But shall still the winds by His word, and calm the sea
           As it rages, treading with feet of peace and in faith.'

     "And again another which says:

          'He shall walk on the waves, He shall release men from
     disease.
           He shall raise the dead, and drive away many pains;
     And from the bread of one wallet there shall be a satisfying
     [of men].'

          "Some, refuted by these testimonies, are accustomed to
     have recourse to the assertion that these poems were not by
     the Sibyls, but made up and composed by our own writers. But
     he, will assuredly not think this who has read Cicero [De
     Natura Deorum, ii], and Varro, and other ancient writers, who
     make mention of the Erythraean and other Sibyls from whose
     books we bring forth these examples; And these authors died
     before the birth of Christ according to the flesh. But I do
     not doubt that these poems were in former times regarded as
     ravings, since no one understood them. For they announced some
     marvelous wonders, of which neither the manner, nor the time,
     nor the author was signified. Lastly the Erythraean Sibyl says
     that it would come to pass that she would be called mad and
     deceitful. But assuredly

                         'They will say that the Sibyl
     is mad, and deceitful: but when all things shall come to pass,
     Then ye will remember me; and no one will any longer
     Say that I, the prophetess of the great God, am mad.'

          "Therefore they were neglected for many ages; but they
     received attention after the nativity and passion of Christ
     had revealed secret things. Thus it was also with the
     utterances of the prophets, which were read by the people of
     the Jews for fifteen hundred [!] years and more, but yet were
     not understood until after Christ had explained them by His
     word and by His works. For the prophets spoke of Him; nor
     could the things which they said have been in any way
     understood, unless they had been altogether fulfilled."
     (Lact., Div. Inst., Bk. IV, chap. xv; ANF. vii, 115, 116.)

     In view of these "divine testimonies" of Pagan Oracles forged
by pious Christians in proof of their Christ, need one wonder that
the like testimonies in the Gospels themselves may be under
suspicion of like forgery? We shall have the proofs in their due
order. Father Justin Martyr treats these Pagan books of Christian
evidences, as prophetic Scriptures and divine, and speaking of
their prohibition by the Roman Emperors, says: "By the contrivance 



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of Demons it was made a capital crime to read them, in order to
deter men from coming to a knowledge of what is good." (Apologia,
I, ch. 77; ANF. i, 178.)

     That heathens and even devils may be specially endued with the
gift of prophecy by God for his glory, and God may make use of the
Devil-in-Chief for this purpose, is expressly asserted by Pope
Benedict XIV" (Heroic Virtue, III, 144, 150). And "the Angelic
Doctor," St. Thomas Aquinas, "in order to prove that the heathens
were capable of prophecy, refers to the instance of the Sibyls, who
make clear mention of the mysteries of the Trinity, of the
Incarnation of the Word, of the Life, Passion, and Resurrection of
Christ. It is true that the Sibylline poems now extant became in
course of time interpolated; but as Benedict XIV (1740-1758)
remarks, this does not hinder much of them, especially what the
early Fathers referred to, from being genuine and in no wise
apocryphal"! (CE. xii, 474.)

     Thus the Holy Ghost of God, speaking through its official
mouthpiece, its Vive-God on earth, infallibly guarded by the Spirit
against the possibility of error, in the year 1742 of our Era of
Christ, sings the Doxology of these admitted frauds of paganish and
forging Christianity, and canonizes them as the God-inspired origin
of the holiest mysteries of Christian revelation. The inference is
inevitable, that Pagan Sibyls, Christian Church Fathers, and Vicars
of God, are strongly characterized by Ignorance and Imposture.

     A noted classical and critical authority, Anthon,
contemplating the shifts of the new Christianity rising from the
debacle of Paganism, falls into a philosophical reflection,
pertinent alike to the old and the new systems of priestcraft:

          "When a religion has fallen and been succeeded by
     another, the more zealous advocates of the new belief
     sometimes find themselves in a curious state of embarrassment.
     So it is with regard to the heathen system and the Christian
     code. Among the numerous oracles given to the world in former
     days, some have chanced to find a remarkable accomplishment;
     and the pious but ill-judging Christian, unable to ascribe
     them to deities in whom men no longer believes, is driven to
     create for them a different origin. 'God,' says Rollin, 'in
     order to punish the blindness of the heathen, sometimes
     permits evil spirits to give responses conformable to the
     truth.' (Rollin, Histoire Ancienne, I, 887.) The only evil
     spirit which had an agency in the oracular responses of
     antiquity was that spirit of craft imposture which finds so
     congenial a home among an artful and cunning priesthood."
     (Anthon, Classical Dictionary, 4th ed., p. 929; Art. Orv
     alum.)

     The historian of European Morals, in his amazing review of the
infinite variety and number of superstitions, frauds, forgeries,
false miracles and lying oracles of Pagandom, which were taken over
almost 'in masse' by the Christians, and implicitly and with
childlike credulity accepted and believed, taught and preached by
every Christian Father of the Church, by the infallible popes, and
the millions of their ignorant and superstitious ex-Pagan lay 


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dupes, makes this very pertinent and just remark apropos the value
of their pious opinions, testimonies and "traditions" of the
origins of the Christian faith:

          "To suppose that men who held these opinions were
     capable, in the second and third centuries, of ascertaining
     with any degree of just confidence whether miracles had taken
     place in Judaea in the first century, is grossly absurd; nor
     would the conviction of their reality have made any great
     impression on their minds at a time when miracles were
     supposed to be so abundantly diffused." (Lecky, Hist. Europ.
     Morals, i, 375.)

     The confession that the vast mass of Christian miracles were
Pagan frauds and lies taken 'en bloc' over into Christianity to
make a good showing as against the Pagans and to dupe the
superstitious new converts, is made by CE., with the notable
further admission that the only alteration made was that the Pagan
gods were made over into Christian saints: "This transference was
promoted by the numerous cases in which Christian saints became the
successors of local deities, and Christian worship supplanted the
ancient local worship. This explains the great number of
similarities between gods and saints. For the often maintained
metamorphosis of gods into saints no proof is to be found." This
immense confession of Christian fraudulence and imposture, in
conjuring fictitious Pagan gods -- which according to Christian
faith were all actual devils -- into canonized Saints of God and
Holy Church, is several times reported by CE., of which this
instance is before me: "It has indeed been said that the 'Saints
are the successors to the Gods.' Instances have been cited ... of
statues of pagan Gods baptized and transformed into Christian
Saints"! (CE. xv. 710; cf. Is It God's Word? 5, 7-9.) This truly
wonderful psycho-religious miracle is thereupon wrought: The
idolatrous Pagan who just before the "baptism" actually worshipped
these "statues of the Pagan gods," immediately afterwards simply
venerated or adored the same gods "baptized and transformed into
Christian saints" -- fully comprehending the non-understandable
hair-splitting theological distinction between pious "dulia" and
idolatrous "latria," as defined by Holy Church and droned by CE. in
its article on Idolatry. And vast hoards of utterly illiterate and
stupid Faithful go into the True Churches every day, kneel before
and pray to these same Pagan gods conjured into Christian saints --
with countless other counterfeit near-divinities of their near-
Idolatry -- and appreciate the difference to a split-second of
devotion and true faith. Tis passing strange.

     A very remarkable confession of purposeful fraud, with the
mechanics of the fraud, and the vast extent of it in faking Pagan
miracle-lies into Christian truth of the most driveling nonsense,
reads:

          "Manifold as the varieties of [miracle] legends now seem
     to be, there are fundamentally not so very many different
     notions utilized. The legend considers the saint as a kind of
     lord of the elements, who commands the water, rain, fire,
     mountain, and rock; he changes, enlarges, or diminishes
     objects; flies through the air; delivers from dungeons --
     (examples, Peter, Paul) -- and gallows; takes part in battles,
     
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     and even in martyrdom is invulnerable; animals, the wildest
     and the most timid, serve him (e.g., the stories of the bear
     as a beast of burden; the ring in the fish; the frogs becoming
     silent, etc.); his birth is glorified by a miracle; a voice,
     or letters, from Heaven proclaim his identity -- [all these
     score for Jesus the Christ]; bells ring of themselves; the
     heavenly ones enter into personal intercourse with him
     (betrothal of Mary); he speaks with the dead and beholds
     heaven, hell, and purgatory; forces the devil to release
     people from compacts; he is victorious over dragons; etc. Of
     all this the authentic [?] Christian narratives know nothing
     -- [a confession that every saint-tale of Bible and Church is
     a lie].

     "But whence does this world of fantastic concepts arise? A
glance at the pre-christian religious narratives will dispel every
doubt. All these stories are anticipated by the Greek chroniclers,
writers of myths, collectors of strange tales, neo-Plutonism, and
neo-Pythagorism. One need only refer to the 'Ellados Periegesis' of
Pausanius, or glance through the codices collected by Photius in
his 'Bibliotheca,' to recognize what great importance was attached
to the reports of miracles in antiquity by both the educated and
uneducated." ...

     Reversing only the order of the sentences, and CE. reversing
the truth of the answer it gives to its own question, the
confession of shame continues:

          "But how was the transference of [these miracle] legends
     to Christianity consummated? ... Hellenism had already
     recognized this [fraudulent] characteristic of the religious
     fable, and would thus have been obliged to free itself from it
     in the coarse of time, had not the competition with
     Christianity forced the champions of the ancient polytheism to
     seek again in the ancient fables incidents to set against the
     miraculous power of Christ. [!] In this way popular illusions
     found their way from Hellenism to Christianity." (CE. ix,
     129-30.)

     And in 1900 years no priest, bishop, pope, depositaries and
guardians of divine truth, has ever said a word to prevent or put
end to this shameful prostitution of mind of their poor grovelling
dupes, but to this day perpetuate them in it. Far from ending the
shameful thing, many bishops and popes have won the title Mendax
Maximus by peddling these Pagan lies as God's truth; as witness
this one instance from the article we are quoting: "St. Augustine
(De Cura, xii) and also [Pope] St. Gregory the Great (Dialogues,
IV, xxxvi) -- [the greatest book of Lies outside the Bible] --
relate of a man, who died by an error of the Angel of Death and was
again restored to life, the same story which is already given by
Lucian in his 'Philopseudes.'" (Ib. p. 130.) Such, verily for
shame, is "that new Paganism later called Christianity."

     Mythology has well been called the Theology of dead religions.
The world is a vast cemetery of deceased gods and teeming scrap-
heap of decayed and discarded priest-imposed religious beliefs --
superstitions. All the dead gods and religions of Paganism, all the


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yet surviving but fast moribund deities and faiths of the XXth
Century world, all -- (except -- the Jews and Christians say, their
own), -- all were admittedly the fraudulent handiwork of priests
and professional god-and-myth makers. In a word, short and ugly,
but true -- every priest of every god and religion (saving, for the
nonce, the Jewish-Christian ones) -- was a conscious and
unconscionable falsifier and impostor, -- a common liar for his
god. All plied their artful, unholy priestcraft in the name of
gods; for power and pelf, those grafting Pagan priests. No
Christian will, or truthfully can, deny their portentous fact, The
verdict of lying guilt of Pagan Priestcraft is unanimous.

     No one can now doubt that Lecky, after voluminous review of
pre-Christian frauds and impostures, spoke the precise historical
truth: "Christianity floated into the Roman Empire on the wave of
credulity that brought with it this long train of Oriental
superstitions and legends." (Hist. of European Morals, i, 373-4.)

     The mainstream of Oriental superstition and priestly imposture
will now be seen to swell with the turgid flood of Hebrew fables
and forgery, before pouring the mingled flood of myth and fraud
into the pure tide of Christian Truth; -- where, Presto! change! it
is beheld transformed -- "baptized" -- into the "revealed
mysteries" and "Catholic Truth" of God!

                          ****     ****

                     FORGERY IN CHRISTIANITY

           Abbreviations for most often used sources:

     The libraries of the Union Theological Seminary and of
Columbia University, in New York City, were the places of the finds
here recorded. Cited so often, space will be saved for more
valuable uses by citing by their initials, -- which will become
very familiar -- my chief ecclesiastical authorities, towit:

     The Ante-Nicene Fathers, cited as ANF.; A Collection of the
extant Writings of all the Founders of Christianity down to the
Council of Nicaea, or Nice, in 325 A.D. American Reprint, eight
volumes. The Christian Literature Publishing Co., Buffalo, N.Y.,
1885. [xxx]

     The Nicene and Post-Nicene Fathers, cited as N&PNF.; First and
Second Series; many volumes; same publishers.

     The Catholic Encyclopedia, cited as CE.; fifteen volumes and
index, published under the Imprimatur of Archbishop Farley; New
York, Robert Appleton Co., 1907-9.

     The Encyclopedia Biblica, cited as EB., four volumes; Adam &
Charles Black, London, 1899; American Reprint, The Macmillan Co.,
New York, 1914.


                          ****     ****

    Reproducible Electronic Publishing can defeat censorship.

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             35 page printout, pages 56 to 88 of 322
                           CHAPTER II

                      HEBREW HOLY FORGERIES

     "Hinneh lash-sheqer asah et sheqer sepharim -- Behold, the
lying pen of the scribes hath wrought lies." Jeremiah, viii. 8.


     SUNDRY HOLY HEBREW men of old, we are told on the authority of
the name of the pseudo-first Jewish-Christian Pope, "spake as they
were moved by the Holy Ghost" (2 Peter, i, 21). These literary
movings of the Spirit were sometime reduced to writing in "Sacred
Scriptures"; and again later Christian authority assures: "All
scripture is given by inspiration of God" (2 Tim. iii, 16), --
though this is a falsified rendition: the true reading is: "Every
scripture suitable for edification is divinely inspired," as the
original Greek text is quoted by Father Tertullian. (ANF. iv, 16.)

     It is the popular supposition that the 66 -- (Catholic Bible
73) -- "little books" which comprise the Bible as we know it, are
the whole sum of Hebrew and Christian "sacred writings," which have
claimed and have been accorded the sanction of Divine inspiration
and "treated by the Church as canonical." The term "canonical" in
ecclesiastical parlance means Books accepted as divinely inspired;
books which "were definitely canonized, or adjudged to have a
uniquely Divine or authoritative quality," as is the authorative
definition. (CE. iii, 267.) "Canonicity depends on inspiration."
(EB. i, 653.) The holy Hebrew "canon" was closed, or the last
inspired Book of the Old Testament written, according to Jewish
"Tradition," by Ezra, about 444 B.C. (Ib. i, 658, 662.) In truth,
however, several of the Books of the Old Testament were written
much later, and were never heard of by Ezra; and "some found their
way in, others not, on grounds of taste -- the taste of the
period," says Wellhausen. (Einleitung, p. 652, 6th Ed.)

     The popular idea is that when the "moving" of the above
inspired 66 sacred writings was ended, the moving Spirit retired
from the field of Hebrew, and later of Christian literature, and
thus closed the "sacred canon" of the respective Hebrew and
Christian Testaments. This will be seen to be a mistake, in the
judgment of the True Christian Church, according to which the Jews
evidently did not know their own inspired writings, and curiously
omitted from their "canon" a number of divinely "moved" books and
scraps of books, which the better-instructed Christian Church has
adopted as full of inspiration into its own present official Bible,
as we shall notice in its place. There is also a much greater
number of such books, of both Hebrew and Christian origin, which
the inspired Church formerly and for ages regarded as inspired and
"canonical," but which it now repudiates as "apocryphal" and
acknowledges as forgeries; as we shall also duly note.

     There is, indeed, an eminence mass of religious writings, the
work of Jewish or Christian priests or professional religious
persons, or composite productions of both sets of forgers, which
are generally known as "apocrypha" or pious forgeries; but which
each and all have been held by the Church through many ages of
faith as of the highest inspired sanctity and accredited with the
full rank of "canonical" truth of God.



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     The term apocryphal or forged "takes in those compositions
which profess to have been written either by Biblical personages or
men in intimate relation with them." (CE. i, 601.) "Since these
[apocryphal] books were forgeries, the epithet in common parlance
today denotes any story or document which is false or spurious, ...
apocryphal in the disparaging sense of bearing names to which they
have no right; all come under the definition above, for each of
then has at one tine or another been treated as canonical." (EB. i,
249-250.)

     That the above 66 (or 73) Books of the accepted Bible of
Christianity come exactly, both as to manner of spurious origin and
matter of fictional content, within the above definition of
apocrypha or forgery, shall be made exceedingly evident. A brief
review of these acknowledged religious forgeries in the name of God
and of his inspired biographers, will afford a curious and
instructive study of the workings of the fervid, credulous and
contorted priestly mind, reckless of truth, and shed a floodlight
of understanding on the origins and incredibility of the so-called
"canonical" Books of the Bible, Hebrew and Christian alike.

     While speaking here immediately of the Jewish Apocrypha or
pious forgeries, it is to be noted and borne in mind that it is the
Holy-Ghost-guided True Christian Church which alone has accepted
and cherished these spurious productions of Jewish priestcraft --
(scornfully repudiated by the Jews), has adulterated and re-forged
them to more definite deceptive purposes of Christian propaganda,
and has outdone Jewry by adding innumerable like forgeries, -- "a
whole literature" of fabrications -- to its own spurious
hagiography, or sacred writings. There will thus occur some
necessary and unavoidable over-lappings of Jewish and Christian
forgeries in the course of our treatment.

     "It must be confessed," admits the Catholic Encyclopedia,
"that the early Fathers and the Church, during the first three
centuries, were more indulgent towards Jewish pseudograph [i.e.
forged writings] circulating under venerable Old Testament, names.
The Book of Henoch [Enoch] and the Assumption of Moses had been
cited by the canonical Epistle of Jude. Many Fathers admitted the
inspiration of Fourth Esdras. Not to mention the Shepherd of
Hermas, the Acts of St. Paul (at least in the Thecla portion) and
the Apocalypse of St. Peter were highly revered at this and later
periods. ... In the Middle Ages ... many pseudographic [i.e.
forged] writings enjoyed a high degree of favor among both clerics
and laity." (CE. i, 615.)

     A curious and edifying side-light on the chronic clerical
flair for forgery is thrown by a sentence from the paragraph above
quoted from the Catholic Encyclopedia. The earliest papal decree
condemning certain of these pious forgeries is itself a Christian
forgery! "The so-called 'Decretum de recipiendis et non recipiendis
libris,' which contained a catalogue of some half-hundred works
condemned as apocryphal, was attributed to Pope Gelasius (495),
but, in reality is a compilation dating from the beginning of the
Sixth century." (CE,. i, 615.)




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     And, be it noted, these Christian forgeries were not at all
condemned by the Church as forgeries and pious lies, but simply
because they contained some dogmatic doctrines which were regarded
by the Orthodox as "heresies" they were condemned "always, however,
with a preoccupation against heresy." And again in the same
article: "Undoubtedly it was the large use heretical Circles,
especially the Gnostics made of this insinuating literature which
first called out the animadversions of the official guardians of
doctrinal purity." (lb. p. 615.)

     The same authority cautiously and clerically explains, that
"ancient literature, especially in the Orient, used methods much
more free and clastic than those permitted by our modern and
occidetital culture. Pseudographic [falsified] compositions was in
vogue among the Jews in the two centuries before Christ and for
some time later. This holds good for the so-called 'Wisdom of
Solomon,' written in and belonging to the Church's sacred cannon.
-- [This admits that this book of the Catholic Bible is spurious.]
In other cases, where the assumed name did not stand as a symbol of
a type of a certain kind of literature, the intention was not
without a degree of at least literary dishonesty." (Ib. p. 601.)

     Apocryphal religious literature consists of several classes,
one of the most important subdivisions being that designated as
"apocalyptic," and which consists of "pretended prophecies and
revelations of both Jewish and Christian authorship, and dating
from about 200 B.C. to about 150 A.D.," the latter being the
approximate date of the new "canonical" Books of the New Testament,
Their general subject is the problem of the final triumph of what
is called the Kingdom of God. Speaking particularly of the
apocalypses, the best known of which are the Hebrew Book of Daniel,
written about 165 B.C., and the Jewish-Christian Book of Revelation
imputed to the Apostle John of Patmos, a recent secular authority
(corroborated at all points by clerical authorities) points out
that many if not all of the Jewish apocalypses are adulterated with
"alterations and interpolations by Christian hands, making the
alleged predictions, point more definitely to Jesus," which pious
tempering "gave certain of these Jewish works a very wide
circulation in the early Church. ... The revelations and
predictions are set forth as though actually received and written
or spoken by ancient worthies, as Enoch, Moses, etc. ... They were
once widely accepted as genuine prophecies, and found a warm
reception in Jewish and early Christian circles." (The New
International, Encyclopedia, vol. i, p. 745.) This form of pious
fraud is admitted as quite the expected thing: "Naturally baaing
itself upon the Pentateuch and the Prophets, it clothed itself
fictitiously with the authority of a patriarch or prophet who was
made to reveal the transcendent future" (CE. i, 602), -- most
usually long ex post facto.

     The vast and varied extent of Jewish-Christian forgery of
religious books is shown by the groupings under which the several
kinds of apocrypha forgeries are quite exhaustively considered in
the technical works treating of them, such as the Catholic
Encyclopedia and the Encyclopedia Biblica, as well as the more
popular Britannica and New International Encyclopedias, where the
subject is fully discussed. "Speaking broadly," says the first, 


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"The Apocrypha of Jewish origin are coextensive with what are
styled of the Old Testament, and those of Christian origin the
apocrypha of the New Testament. The subject will be treated
["according to their origin"] -- as follows: (I) Apocrypha of
Jewish origin: (II) Jewish Apocrypha with Christian accretions;
(III) apocrypha of Christian origin, comprising (1) apocryphal
Gospels; (2) Pilate literature and other apocrypha concerning
Christ; (3) apocryphal Acts of Apostles; (4) apocryphal doctrinal
works; (5) apocryphal Epistles; (6) apocryphal Apocalypses, (IV)
the apocrypha and the Church." (CE. i, 601.)

     What a catalogue of confessed ecclesiastical forgers, and
fraud in the name of God, Christ and his Apostles, and the Church
of God, for the propaganda of priestly frauds as "our Most Holy
Faith"!

     What will probably -- In view of the foregoing and what is yet
to come -- be appreciated by many as a peculiarly rare bit of
apocrypha (in its secondary sense) is the following, uttered
apparently with the due and usual ecclesiastical solemnity, in the
celebrated Dictatus of Pope Gregory VII (1073-1085), stating the
presumptuous pretenses of the Papacy:

          "The Roman Church has never erred, nor will it err to all
     eternity. No one may be considered a Catholic Christian who
     does not agree with the Catholic Church. No book is
     authoritative unless it has received the papal sanction. ... 

          The pope is the only person whose feet are to be kissed
     by all princes"; "the Pope may depose emperors and absolve
     subjects from allegiance to an unjust ruler." (Cited by
     Robinson, 'The Ordeal of Civilization, pp. 126, 128; Library
     of Original Sources, vol. iv, p. 126-321.)

     This puts the stamp of canonical inspiration and verity on
some dozen Jewish books and parts of books of the Catholic Bible
which the Jews and the whole body of otherwise discordant sects of
Protestants hesitate not unanimously to pronounce apocryphal and
forged. These "apocrypha" are either entire rejected Jewish books,
all doubtless with Christian "interpolations," or apocryphal
chapters or parts, interpolated probably by the same industry into
the equally apocryphal books of the accepted Jewish canon. The
names of these books, original and interpolations, and which are
not included in the Hebrew Old Testament, -- but are in the True
Church Bible, -- are: Tobit, Judith, Baruch, with the Epistle of
Jeremiah, Wisdom of Solomon, Wisdom of Jesus son of Sirach (or
Ecclesiastics), I and II Maccabees, Prayer of Manasseh, Additions
to Esther, and Additions to the Book of Daniel, consisting of the
Prayer of Azarias, the Song of the Three Holy Children (in the
Fiery Furnace), the History of Susannah, the History of Bel and the
Dragon, and sundry such precious fables. (See CE. iii, pp. 267,
270; iv, 624, passim.) These are all included in the Greek
Septuagint and in the Latin Vulgate, were read as Scripture in
early Christian Church, and were declared by the Council of Trent,
at its Fourth Session, in 1546, -- under the Curse of God on all
skeptical doubters, -- to be "inspired and canonical"; and they are
so held by the Roman, and some of the Greek and Oriental Catholic 


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Churches, but are declared "apocrypha" and forged by Jewry and all
the rest of Christendom. To several of these extra-revelations of
Judaism included in the Christian True Bible, head-notes apologetic
for their inclusion are attached, of which that to the celebrated
Book of Tobit or Tobias is typical: "Protestants have left it out
of their modern Bibles, alleging that it is not in the canon of the
Jews. But the Church of Christ, which received the Scriptures not
from the Jews, but from the Apostles of Christ, -- [who were all
Jews, to believe the Christian record] -- by traditions from them,
has allowed this book a place in the Christian [sic] Bible from the
beginning." (See Cath. Bible, Tobit, et passim). We may admire in
synopsis the divine inspiration of

                   THE INSPIRED FABLE OF TOBIT

     This Book of Tobit, or Tobias, scoffed both by Jews and
Protestants as a ridiculous fable, but held by all True Believers
as a precious revelation of God, to disbelieve which is to be
damned, is a veritable treasure-trove of exalted heavenly
inspiration, for the preservation of which Jew and Gentile alike
may be dubiously grateful to the pious "tradition" of the Apostles
of Christ, as above said. This Tobias was a very pious and stubborn
Israelite of the Captivity, who, before departing, had cached all
his available cash with his kinsman Gabelus, of Rages, a city of
the Medes, "taking a note of his hand" for its repayment on demand.
While captive in a strange and pagan land, Tobias wan visited by a
piteous calamity, for "as he was sleeping, hot dung out of a
swallows nest fell upon his eves, and he was made blind"; which
affliction Tobias looked reverently to the Lord as visiting upon
him as "revenge for my sins"; as a result Tobias became extremely
poor, and his wife took in work. At that time there lived in the
city of Rages another pious Israelite by name Raguel, who had a
marriageable -- or rather muchly married daughter, Sara, who was
under grave reproach and even imputation of murder, "Because she
had been given to seven husbands, and a devil named Asmodeus had
killed them, at their first going in unto her," so that she
complained that though sevenfold a widow she remained yet a virgin.

     At this juncture Tobias bethought himself of the good money he
had left with Gabelus of Rages, and after much palaver decided to
send his son, Tobias, Jr., a comely youth, with the note of hand in
his pocket, and his dog (name unrevealed), on the long journey to
recoup the fortune of ten talents of silver. As Tobias, Jr. started
on the journey, a beautiful young man, who was really the Archangel
Raphael, met him and introduced himself as Azarias, son of Ananias,
-- (Ananias must have written the account) -- and offered to
accompany and guide him upon his journey, which offer was
gratefully accepted. As the two journeyed they came to the river
Tigris; Tobias waded in to wash his feet, when, lo, "a monstrous
fish came up to devour him," whereat Tobias called to his companion
for help. The Angel told him to take the monster fish by the gill
and haul him out, which Tobias seems to have had no trouble in
doing. The Angel then directed Tobias to open the yet live and
"panting" fish, "and lay up his heart, his gall, and his liver, for
thee; for these are necessary for useful medicines"; this done,
they cooked the fish and carried it all along for provisions for
the trip. As they journeyed, Tobias asked the Angel what these 


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medicinal scraps were good for; "and the Angel answering said, if
thou put a little piece of its heart upon coals, the smoke thereof
driveth away all kinds of devils, either from man or from woman, so
that they come no more to them. And the gull is good for anointing
the eyes, in which there is a white speck, and they shall be
cured."

     So discoursing pleasantly and instructively, the twain arrived
at Rages, and the Angel guided Tobias straight to the house of
Raguel and his daughter Sara, his sole heiress, and told Tobias to
ask for her in marriage. Tobias said that he was afraid of Sara,
for he had heard of what happened to those seven other men; but the
Angel reassured him, that he would show him how to overcome the
devil Asmodeus; that he should marry Sara and go to bed with her
for three nights, but should continently confine his activities "to
nothing else but to prayers with her", and, assured the Angel, on
the first night "lay the liver of the fish on the fire, and the
devil shall be driven away," other holy marvels happening on the
succeeding nights; "and when the third night is past, thou shalt
take the virgin with the fear of the Lord, moved rather for love of
children than for lust." The affair was arranged according to these
prescriptions; with Sara and her parents; after the wedding supper,
the newlyweds were left alone in their boudoir; Tobias did nothing
but pray and put a part of the fish liver in the fire, whereupon
"the Angel Raphael took the devil, and bound him in the desert of
Upper Egypt"; then both prayed some more, the fervid prayers being
repeated verbatim. In the morning, Raguel, out of force of habit,
called his servants and ordered them to go into the garden and dig
an eighth grave for the reception of Tobias; when the maidservant
went to the room to arrange for the removal of the corpse, she to
her great surprise "found them safe and sound, sleeping both
together." The empty grave was filled up, a big banquet prepared,
and the happy bridal couple spent two weeks with the bride's
family, while the Angel took the note of hand, went to Gabelus,
collected the money, and paid it over to Tobias; Raguel gave Tobias
one-half of all his property, and executed a writing to give him
one-half of the remainder upon the death of Raguel and wife. Tobias
sent the Angel back to Gabelus, to invite him to his wedding, and
the Angel made him Come.

     To proceed swiftly to the climax of marvel, Tobias; and the
Angel, leaving the hymeneal cortege to follow as best it could,
with such impedimenta of wealth, hastened back to the home of
Tobias, Sr., where blind father and the mother were in great grief
over the supposed loss of their son and the money with him. But at
the behest of the Angel, Tobias, Jr. ran into the house, though
"the dog, which had been with them in the way, ran before, and
coming as if he had brought the news, showed his joy by his fawning
and wagging his tail," an act which has since become habitual with
dogs which have enough tail to wag. After kissing his mother and
father, as the Angel had suggested, Tobias, Jr. took the remaining
fish gall out of his traveling bag, and anointed with it the eyes
of his father; "and he stayed about half an hour; and a white skin
began to come out of his eyes, like the skin of an egg. And Tobias
took hold of it, and drew it from his eyes, and immediately he
recovered his sight. And they glorified God," and Tobias, Sr.
dutifully said "I bless thee, Lord God of Israel, because thou hast


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chastised me, and thou hast saved me: and behold I see Tobias my
son." Then, "after seven days Sara his son's wife, and all the
family arrived safe, and the cattle, and the camels, and abundance
of money of his wife's, and that money also which he had received
of Gabelus"; they all feasted for seven days "and rejoiced with all
great joy"; then, when Tobias, Sr. suggested doing something
handsome for the "holy man" through whom all their good fortune had
come, the Angel introduced himself as really not Azariah, son of
Ananias, but "The Angel Raphael, one of the Seven, who stand before
the Lord"; and he explained, "I seemed indeed to eat, and to drink
with you, but I use an invisible meat and drink, which cannot be
seen by men"; thereupon in true angel style he dissipated into thin
air and they could see him no more. The whole Tobias family then,
"lying prostrate for three hours upon their face, blessed God: and
rising up they told all his wonderful works." Thus endeth happily
the reading of the lesson, dictated by the Holy Ghost to the pious
Ananias who recorded it for the edification of True Believers. Let
us pray that it is true.

                    THE PROOF OF THE PUDDING

     Until the Council of Trent, in 1546, there was no infallibly
defined sanction of inspiration of these Jewish "apocrypha"; like
the "canon" sacred Books of the Hebrew Bible, all alike were more
or lest; eclectically accepted and used in the True Church; but, as
said: "The Tridentine decree from which the above list is extracted
was the first infallible and effectually promulgated pronouncement
on the Canon, addressed to the Church universal. Being dogmatic in
its purport, it implies that the Apostles bequeathed the same Canon
to the Church as a part of the depositum fidei. ... We should
search the pages of the New, Testament in vain for any trace of
such action. ... We affirm that such a status points to Apostolic
sanction, which in turn must have rested on revelation either by
Christ or the Holy Spirit." (CE. iii, 270.)

     This is luminous clerical reasoning: a lot of anonymous Jewish
fables, derided by Jews and all the rest of the world for want of
even common plausibility of fact or truth, and as to which the
"inspired" Christian books said to emanate from Apostles, are
silent as the grave, are declared after 1500 years to have the ear-
marks of Apostolic sanction, which "must have" been founded on
divine revelation to them "either by Christ or the Holy Spirit," --
which the Church claims are one and the same person; and it is
curious that the "infallible" Council couldn't say which was which,
but vaguely and uncertainly opined it must have been one or the
other. So much for infallible cock-suredness as to "inspiration" of
holy Scriptures. Even the Old Testament itself, says our logician
of inspiration, "reveals no formal notion of inspiration," though,
again, "the later Jews must have possessed the idea." (Ib. p. 269.)
The cursory notice which we shall take of the Old Testament books
will serve to confirm that they reveal no notion at all of
inspiration; that the later Jews must have had the idea that they
were inspired, does not much help the case for them.

     In addition to these rejected Jewish books admitted into full
canonical fellowship by the inerrant True Church, there are several
other Jewish apocrypha which are only semi-canonical and admitted 


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into a sort of bar-sinister fellowship with the legitimates. They
have a place in the Orthodox Bible for the "edification" of the
Faithful, but are usually printed in the Appendix as suggestive to
the devout that they will not be damned for not fully believing
these particular forgeries,

     Among these are two very celebrated books forged in the name
of the great Restorer of Israel, Ezra, under the titles of Third
and Fourth Esdras, as the name is written in the True Bibles.
"Third Esdras," says the Encyclopedia, "Is, one of the three
uncanonical books appended to the official edition of the Vulgate.
... It enjoyed exceptional favor in the early ages of the Church,
being quoted as Scripture with implicit faith by the leading Greek
and Latin Fathers." (CE,. i, 605.) In like errant faith was
regarded its companion forgery, Fourth Esdras, of which the same
ecclesiastical authority says: "The personage serving as the screen
of the author of this book is Esdras (Ezra). ... Both Greek and
Latin Fathers cite it as prophetical. ... Notwithstanding this
widespread reverence for it, in early times, it is a REMARKABLE
FACT that the book never got a foothold in the Canon or liturgy of
the Church ... and even after the Council of Trent, together with
Third Esdras. it was placed in the appendix to the official edition
of the Vulgate. ... The dominant critical dating assigns it to a
Jew writing in the reign of Domitian, A.D. 81-98," -- the "screen"
Ezra being gathered to his fathers since about 444 B.C. (Ib. p.
603-604; v, 537-8; EB. i, 653, 1393.) It is curious that it is
regarded as "remarkable" that the Holy Ghost did not "fall" for
this particular forgery, when it did for so many others!

                     EZRA "RESTORES" THE LAW

     A remarkable apocryphal tale relating to the Hebrew Scriptures
is enshrined by pseudo-inspiration in chapter 14 of this Fourth of
Esdras, regarding the miraculous restoration of Hebrew Holy Writ
after its total perishment. In the calamity of the capture and
destruction of the Holy City by Nebuchadnezzar, 586 B.C., the
Temple of Solomon was destroyed, together with the entire
collection of the sacred Rolls of Scriptures, so that not a scratch
of inspired pen remained to tell the tale of theocratic Hebrew
history and its "revealed" religion. This inconsolable and
apparently irreparable loss affected the holy People all the time
of the of the Babylonian captivity. But upon their return to the
restored City of God, and over a century after their loss, God, we
are told in Fourth Esdras, inspired Ezra and commissioned him to
reproduce the sacred lost Books, which, judging from the result, of
his inspired labors, were many more than the supposed twenty and
two of the supposed old Hebrew canon. Accordingly Ezra, employing
five scribes, dictated to them (from inspired memory) the textual
contents of the lost sacred books, and in just forty days and
nights reproduced a total of 94 sacred books, of which he
designated 24 as the sacred canon, the remaining 70 being termed
esoteric and reserved fir the use of only the wisest. This inspired
fable was eagerly accepted for truth by the early Church Fathers,
many of whom, from Irenaeus on, "admitted its inspiration"; and it
was frequently quoted and commented on as canonical by such Church
luminaries as Tertullian, St. Ambrose, Clement Alexandrensis,  



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Origen, Eusebius, St. Jerome, et als., and was prevalently accepted
as Scripture throughout the scholastic period. (EB. i, 654, 139 2-
94; CE. i 537-8, 601-615.)

     This legend, however, had, through a better understanding of
"the powers of ordinary human memory," quite faded out by the time
of the Reformation, but only to make way for a more modern and
rationalistic one, invented by the Jew Levita, who died in 1549.
According to his new fable Ezra and the Talmudic "Men of Great
Synagogue" simply united into one volume the 24 books which until
that time had circulated separately, and divided them into the
three great divisions yet recognized, of the Law the Prophets, and
the Hagiography or holy writings. This fabulous statement of Levita
"became the authoritative doctrine of the orthodoxy of the
seventeenth and eighteenth centuries." (EB. i, 654.) This new
legend is cited simply to show how prone is the credulous clerical
mind to accept as truth the most baseless fables; and how, when one
of their precious bubbles of faith is pricked by tardy exposure or
common sense, they eagerly catch at the next which comes floating
by.

                    THE "FINDING OF THE LAW"

     Another ancient priestly fiction, which to this day passes
current among the credulous as inspired truth of God, is the fabled
"finding of the Law" as recorded in the Word of God. We are all
familiar with the notable "finding" by the late lamented Prophet.
Joseph Smith -- thereto led by the Angel Moroni -- of the golden
plates containing the hieroglyphic text of Book of Mormon, near
Palmyra N.Y. in 1823-1827. (Book of Mormon, Introd.) History
repeated itself. A like remarkable discovery was made in the year
621 B.C., this time by a priest, with the help of a witch or lady
fortune-teller. As related in 2 Kings xxii, corroborated by 2
Chronicles xxxiv, in the eighteenth year of the "good king" Josiah
of Judah, while some repair work was being done in the Temple,
Hilkiah the priest of a sudden "found the book of the law of Yahweh
given by Moses," over 800 years before, and never heard of since.
Hilkiah called in Shaphan the scribe, and they took the great
"find" to Josiah the King. To verify the veracity of the high-
priest, Huldah the lady prophet was consulted; being intimately
familiar with the sentiments of God, she at once declared that
Yahweh was very angry about it, "because," as the King said, "our
fathers have not hearkened unto the words of this book, to do after
all that is written in this book"; and the King at once set about
to carry into effect the laws prescribed in Deuteronomy, -- just
then for the first time in the history of Israel ever heard of or
acted upon. This "book of the law given to Moses" 800 years before
was doubtless the priestly work of Hilkiah, palmed off under the
potent name of Moses to force its very reluctant observance and
belief on the superstitious Jews. That this is the fact is the
consensus of the scholars, as summarized in the Encyclopedia
Biblies, and any modern work of O.T. criticism. An examination of
the Bible texts themselves, as made in my previous work,
demonstrates that this holy "law of Mosses" was totally unknown and
unobserved through all the History of Israel from its beginnings
until Josiah, and was composed by his priests and enlarged into the
present Pentateuch during and after the captivity in Babylon.


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             THE "SEPTUAGINT" TRANSLATION INTO GREEK

     As priestly forged tales were fabricated to account for the
origin and preservation of the sacred Hebrew Books, so like pious
fraud was adopted to account for their very notable translation
into Greek, in what is known as the Sepuagint, Version. After the
conquests by Alexander the Great and his establishment of the city
of Alexandria in Egypt, immense numbers of Jews were settled in the
new city, which quickly became the commercial and intellectual
center of the ancient world, with Greek the universal language. The
holy Hebrew language had became a dead language to the Jews of the
"Dispersion"; their synagogue services could not be conducted in
the mother tongue. The Alexandrian Jews were accordingly under
necessity to render the "Law" into Greek for their public use; and
this was gradually done by such of them as thought themselves able
to do such work. But this common-place mode of rendering the sacred
Hebrew into a Gentile speech did not satisfy the pious wonder-
craving Jewish mind. Accordingly, somewhere about 200 B.C., an
anonymous Jew invented a more satisfactory tale, which has had
incalculable influence on the Christian faith and dogmas. This
pious Israelite had the customary recourse to religions forgery; he
forged a letter in the name of one Aristeas, an official of Ptolemy
II, Philadelphus, the Greek king of Egypt, 285-247 B.C., purporting
to be addressed to his brother, Philocrates, and giving a marvelous
history of the Translation.

     Here, in substance, is what we read of the first origin of the
Version, limited therein to the "law" of Moses, as first related by
Josephus. Ptolemy had recently established a library at Alexandria,
which he purposed should contain a copy of every obtainable
literary work extant. This Library became the most extensive and
celebrated of the ancient world, containing some 700,000 manuscript
books at the time it was savagely destroyed, in 391 A.D., by the
benighted Christian zeal and fury of Bishop Theophilus of
Alexandria and his crazy monks of Nitria, as related in Kingsley's
Hypatia or any history of the times. CE. xiv, 625.) At the
suggestion of Demetrius, his Librarian, fables the pseudo-Aristeas
through Josephus, that he should enrich the Library with a copy of
the sacred law of the Jews Ptolemy wrote to Eleazar the chief
priest at Jerusalem, sending the letter and magnificent presents
"to God" by the hand of a delegation including Aristeas, requesting
a copy of the Law and a number of learned Jews competent to
translate it into Greek. The embassy was successful; a richly
ornamented copy of the holy law, written in letters of gold, was
sent to the King, together with seventy-two Doctors of Israel,
deputed to deliver the Book and to carry out the wishes of the
King. They were received with great honor, says pseudo-Aristeas,
and duly feted for several days; they were then conducted across
the long causeway to the Island of Pharos to the place which was
prepared for them, "which was a house that was built near the
shore, and was a quiet place, and fit for their discoursing
together about their work, ... Accordingly they made an accurate
interpretation, with great zeal and great pains," working until the
ninth hour each day, and visiting Ptolemy every morning. "Now when
the Law was transcribed, and the labor of interpretation was over,
which came to its conclusion in seventy-two days," the work was
read over to the assembled Jews, who rejoiced that "the 


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interpretation was happily finished"; they were enjoined to report
any errors or emissions which they might discover, to the
"Seventy," who would make the necessary corrections in their work.
(Josephus, Antiq. Jews, Bk. XII, chap. 2; CE. xiii, 722.) Thus the
translation wag only of "The Law," the Five Books of Moses; and it
was open team-work, all the Seventy-two working together, comparing
and discussing as they proceeded, and expressly enjoining the Jews
to note and report for correction all errors of omission or
commission which they might discover.

     Thus the pseudo-Aristeas, as cited by Josephus; though, as a
matter of fact, this Septuagint Version, so-called because of the
legendary Seventy-(two), was in the grossest manner inaccurate, and
imported innumerable errors into the Christian religion which was
based upon and propagated for several centuries only through the
Septuagint texts. Indeed, "the text of the Septuagint was regarded
as so unreliable, because of its freedom in rendering, and of the
alterations which had been introduced into it, etc., that, during
the second century of our era it was discarded by the Church." (CE.
iv, 625.) We shall notice the fearful error of Isaiah's "virgin-
birth" text; for other well-known instances, it makes out Creation
1195 years earlier than the Hebrew and Vulgate, 4004 B.C., and the
venerable Methuselah is made to survive the Flood by fourteen
years.

     Despite, however, its patently legendary character, the
pseudo-Aristeas' account, the forged letter and the story, were
eagerly accepted as genuine and authentic by Fathers, Popes and
ecclesiastic writers until the sixteenth century, when their
spurious character was revealed by the nascent modern criticism.
"The authenticity of the letter, called in question first by Louis
Vives (1492-1540), professor at Louvain, is now universally
denied." (CE. xiii, 722.)

     The Fathers, however, could not rest content with this
unvarnished original fabrication in the name of Aristeas, of an
ordinary human and errant translation of the "Law"; they avidly set
about embellishing it in the accepted clerical style, adding
fanciful and lying details to emphasize the miraculous and inspired
origin of the Version. As this notable instance serves admirably to
illustrate the childish and uncritical credulity of the Fathers,
their reckless disregard of truth, their chronic zest for any
untruth or fable quotable to pander to the glory of God and enhance
the pious superstition of the Faithful, let us here watch the
growth of this simple human yarn of the Jewish aristeas-forger into
the wonderful and ever more embellished miracle as it passes from
Father to Father, -- exactly as the Gospel-fables grew from "Mark"
to "John." According to Fathers Tertullian, St. Augustine, St.
Jerome, et als., the 72 were inspired by God each severally for the
entire work; in translating they did not consult with one another;
they had been shut up incomunicados in separate cells on Pharos,
either singly or in pairs, and their several translations, when
finished and compared, were found to agree entirely both as to
sense and the expressions employed, with the original Hebrew text
and with each other (St. Clement of Alexandria, St. Irenaeus,
Justin Martyr). Finally, the 72 translated not only the Law, but
the entire Old Testament, -- several of whose Books were not yet at
the time written.

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     Father Justin Martyr adds near-eye-witness verification to the
false and already embroidered history, saying that the "Seventy"
were, by order of the King, "shut up in as many separate cells, and
were obliged by him, each to translate the whole Bible apart, and
without any communication with each other, yet all their several
translations were found to agree verbatim from the beginning to the
end, and were by that means demonstrated to be of divine
inspiration"; and he adds, for confirmation of faith! -- like Paul,
protesting he is not lying in anticipation of the accusation:
"These things, ye men of Greece, are no fable, nor do we narrate
fictions; but we ourselves having been in Alexandria, saw the
remains of the little [cells] at the Pharos still preserved." (Ad
Graec. ch. xiii; ANF. i, 278-9.) But in repeating the tale to the
Roman Emperor, Father Justin makes the unhappy blunder of saying,
that Ptolemy "sent to Herod, who was at that time king of the Jews,
requesting that the books of the prophets [pseudo-Aristeas said the
"Law"] be sent to him; and the king did indeed send them" (I Apol.
ch. xxxi; ANF. i, 173); whereas Herod lived some 300 years after
Ptolemy died. This forged fable is time and again repeated as sober
truth. Bishop Saint Irenaeus emphasizes the miraculous nature of
the translation of all the Books, saying that when the 72 identical
translations were compared, "God was indeed glorified, and the
Scriptures were acknowledged an truly divine; ... even the Gentiles
present perceived that the Scriptures had been interpreted by the
inspiration of God. And there was nothing astonishing in God having
done this. ... He inspired Esdras the priest (after the return from
captivity) to recast all the words of the former prophets, and to
reestablish with the people of God the Mosaic legislation." (Adv.
Haer. III, xxi, 2; ANF. i, 451-2.)

     In the course of a century or two before the Christian Era,
the other Hebrew sacred books were likewise translated into Greek
for the use of the Greek-speaking Jews of "the Dispersion,"
together with numbers of the forged Jewish apocrypha, and all these
were added to the rolls of "Scriptures." This final and adulterated
form of the Septuagint "was the vehicle which conveyed these
additional Scriptures [i.e. the apocryphal Tobias, etc.] into the
Catholic Church." (CE. iii, 271.) This vagary of the Holy Ghost in
certifying the ill-translated and tempered Septuagint for the
foundations of Christian Faith, was very disastrous, as CE. points
out: "The Church had adopted the Septuagint as its own; this
differed from the Hebrew not only by the addition of several books
and passages but also by innumerable variations of text, due partly
to the ordinary process of corruption in the transcription of
ancient books, partly to the culpable temerity, as Origen called
it, of correctors who used not a little freedom in making
'corrections,' additions, and suppressions, partly to mistakes in
translation, and finally in great part to the fact that the
original Septuagint had been made from a Hebrew text quite
different from that fixed at Jamnia as the one standard by the
Jewish Rabbis." (CE. vii, 316.) So Yahveh only knows what he
actually said and did in the 4004 years up to the time his Son came
to try to "redeem" his people from some of the tangles of his Holy
Law.

     Matters grew worse as time progressed: the ex-Pagan Greek
Fathers who founded Christianity, propagated the new Faith for
several centuries only from the tortuous texts of this falsified 

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Septuagint, which was the only Old Testament "Scriptures" known to
and used by them as the source of the "prophecies fulfilled by
Jesus Christ" and the holy mysteries of the Jewish-Christian Faith.
"Copies of the Septuagint." says CE., "were multiplied, and, as
might be expected, many changes, deliberate as well as involuntary,
crept in." (CE. xiii, 723.) Indeed, the itch for Scripture-
scribbling was so rife among such ex-Pagan Christians as could
write and get hold of a copy, that St. Augustine complains: "It is
possible to enumerate those who have translated the Scriptures from
Hebrew into Greek, but not those who have translated them into
Latin. In sooth, in the curly days of the faith whoso possessed a
Greek manuscript and thought he had some knowledge of both tongues
was daring enough to undertake a translation." (De Doct. Christ.
II, xi; CE. ix, 20.) So the Faith was founded on befuddlement of
the Blessed Word of God as any nondescript scribbler palmed it off
to be.

     We shall more than abundantly see that Holy Church never
possessed or used a single book of "Scripture" or other document of
importance, to the glory of God and the glorification of the
Church, which was not a rank original forgery and bristled besides
with "many deliberate changes" or forged interpolations.

           THE SEPTUAGINT AND THE "VIRGIN-BIRTH" FRAUD

     The most colossal of the blunders of the Septuagint
translators, supplemented by the most insidious, persistent and
purposeful falsification of text, is instanced in the false
translation of the notoriously false pretended "prophecy" of Isaiah
vii, 14, -- frauds which have had the most disastrous and fatal
consequences for Christianity, and to humanity under its blight;
the present exposure of which should instanter destroy the false
Faith built on these frauds.

     The Greek priest who forged the "Gospel according to St.
Matthew," having before him the false Septuagint translation of
Isaiah, fables the Jewish Mary yielding to the embraces of the
Angel Gabriel to engender Jesus, and backs it up by appeal to the
Septuagint translation of Isaiah vii, 14:

     "Behold, a virgin shall be with child, and shall bring forth
a son, and they shall call his name Emmanuel." (Matt. i, 23.)

     Isaiah's original Hebrew, with the mistranslated words
underscored, reads: "Hinneh ha-almah harah ve-yeldeth ben ve-karath
shem-o immanuel"; -- which, falsely translated by the false pen of
the pious translators, runs thus in the English: "Behold, a virgin
shall conceive and bear a son, and shall call his name Immanuel"
(Isa. vii, 14.) The Hebrew words ha-almah mean simply the young
woman; and harah is the Hebrew past or perfect tense, "conceived,"
which in Hebrew, as in English, represents past and completed
action. Honestly translated, the verse reads: "Behold, the young
woman has conceived -- [is with child) -- and beareth a son and
calleth his name Immanuel."

     Almah means simply a young woman, of marriageable age, whether
married or not, or a virgin or not; in a broad general sense 
exactly like girl or maid in English, when we say shop-girl, 

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parlor-maid, bar-maid, without reference to or vouching for her
technical virginity, which, in Hebrew, is always expressed by the
word bethulah. But in the Septuagint translation into Greek, the
Hebrew almah was erroneously rendered into the Greek parthenos,
virgin, with the definite article 'ha' in Hebrew, and e in Greek,
(the), rendered into the indefinite "a" by later falsifying
translators. (See Is It God's Word? pp. 277-279; EB. ii, 2162; New
Commentary on the Holy Scripture, Pt. I, p. 439.) And St. Jerome
falsely used the Latin word virgo.

     "As early as the second century B.C.," says the distinguished
Hebrew scholar and critic, Salomon Reinach, "the Jews perceived the
error and pointed it out to the Greeks; but the Church knowingly
persisted in the false reading, and for over fifteen centuries she
has clung to her error." (Orpheus, p, 197.) The truth of this
accusation of conscious persistence in known error through the
centuries is proved by confession of St. Jerome, who made the
celebrated Vulgate translation from the Hebrew into Latin, and
intentionally "clung to the error," though Jerome well knew that it
was an error and false; and thus he perpetuated through fifteen
hundred years the myth of the "prophetic virgin birth" of Jesus
called Christ.

     Being criticized by many for this falsification, St. Jerome
thus replies to one of his critics, Juvianus: "I know that the Jews
are accustomed to meet us with the objection that in Hebrew the
word Almah does not mean a virgin, but a young woman. And, to speak
truth, a virgin is properly called Bethulah, but a young woman, or
a girl, is not Almah, but Naarah"! (Jerome, Adv. Javianum I, 32;
N&PNF, vi, 370.) So insistent was the criticism, that he was driven
to write a book on the subject, in which he makes a very notable
confession of the inherent incredibility of the Holy Ghost
paternity-story "For who at that time would have believed the
Virgin's word that she had conceived of the Holy Ghost, and that
the angel Gabriel had come and announced the purpose of God? and
would not all have given their opinion against her as an
adulteress, like Susanna? For at the present day, now that the
whole world has embraced the faith, the Jews argue, that when
Isaiah says, 'Behold, a virgin shall conceive and bear a son,' the
Hebrew the Hebrew word denotes a young woman, not a virgin, that is
to say, the word is ALMAH, not BETHULAH"! (Jerome, The Perpetual
Virginity of Blessed Mary, N&PNF, vi, 336.)

     So the Greek Father or priest who forged the false "virgin-
birth" interpolation into the manuscript of "Matthew," drags in
maybe ignorantly the false Septuagint translation of Isaiah vii,
14, which the Latin Father St. Jerome purposely perpetuated as a
pious "lie to the glory of God." The Catholic and King James
Versions purposely retain this false translation; the Revised
Version keeps it in, but with a gesture of honesty, which is itself
a fraud, sticks into the margin in fine type, after the words "a
virgin" and "shall conceive," the words, "Or, the maiden is with
child and beareth," -- which not one in thousands would ever see or
understand the significance of. So it is not some indefinite "a
virgin" who 750 years in the future "shall conceive" and "shall
bear" a son whose name she "shall call" Immanuel, Jesus; but it was
some known and definite young female, married or un-married -- but 


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not a "virgin" -- who had already conceived and was already
pregnant, and who beareth a son and calleth his name Immanuel, ...
who should be the "sign" which "my lord" should give to Ahaz of the
truth of Isaiah's false prophecy regarding the pending war with
Israel and Syria, as related in Isaiah vii, and of which the total
falsity is proven in 2 Chronicles xxviii, as all may read.

     Although Papal Infallibility has declared that "it will never
be lawful to grant ... that the sacred writers could have made a
mistake" (Leo XIII, Eneyc. Provid. Deus; CE. ii, 543), yet, the
fraud being notorious and exposed to the scorn of the world, and
being driven by force of modern criticism, CE. definitely and
positively -- though with the usual clerical soft-soaping,
confesses this age-long clerical fraud and falsification of Holy
Writ, and relegates it to the junk-heap of discredited -- but not
discarded -- dogmatic myth:

     "Modern theology does not grant that Isaiah vii, 14, contains
a real prophecy fulfilled in the virgin birth of Christ; it must
maintain, therefore, that St. Matthew misunderstood the passage
when he said: 'Now all this was done that it might be fulfilled
which the Lord spoke by the prophet, saying, Behold, a virgin shall
be with child, and bring forth a son, etc."! (CE. xv, 451.)

     Thus is apparent, and confessed, the dishonesty of "Matthew"
and of the Church of Christ in perverting this idle, false and
falsified text of Isaiah into a "prophecy of the virgin birth of
Jesus Christ," and in persisting in retaining this falsity in their
dishonest Bibles as the basis of their own bogus theology unto this
day of the Twentieth Century. The Church, full knowing its falsity,
yet, clings to this precious lie of Virgin Birth and all the
concatenated consequences. Thus it declares its own condemnation as
false. Some other viciously false translations of sacred Scripture
will be duly noticed in their place.

     As Thomas Jefferson prophetically wrote, -- as is being
verified:

     "The day will come when the mystical generation of Jesus by
the Supreme Being as his father, in the womb of a virgin, will be
classed with the fable of the generation of Minerva in the brain of
Jupiter"!

                  OTHER HEBREW SACRED FORGERIES

     The marvels of the canonical apocrypha of the Hebrew sacred
Books, or of the whole 94 miraculously "restored" by Ezra, could
not slake the thirst of the Jewish intellect for such edifying
histories, and their priests were very industrious in supplying the
demands of piety and marvel-craving. Making use, as above admitted,
of the most "venerable Old Testament names," they forged a
voluminous literature of fanciful and fantastic fairy-tales in the
guise of sacred history, revelations, oracles or predictions, all
solemnly "set forth as thought actually received, and written or
spoken by ancient worthies, as Enoch, Moses, etc., which were
widely accepted as genuine, and found a warm reception in Jewish
and early Christian circles." Scarcely is there a Biblical notable 


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of Israel in whose name these pious false writings were not forged,
including Adam and Eve and most of the ante- and post-Diuvian
Patriarchs. It is impossible here to much more than mention the
names of some of the principal ones of these extra-canonical
apocrypha and forgeries of the Jews, as listed in the Catholic
Encyclopedia and the Encyclopedia Biblica, most of them worked over
with surcharge of added Christian forgeries, to adapt them to their
pious propaganda.

     The names of these "intriguing" volumes of forgotten lore,
listed somewhat after the order of their distinguished pretended
authors and times, are: Life of Adam and Eve; Testament of Adam;
The Book of Creation; the Books of Seth (son of Adam); Book of
Enoch (grandson of Adam); Secrets of Enoch; Parables of Enoch; Book
of Lamech; Book of Noah; Book of Zoroaster (identified with Ham,
son of Noah); Apocalypse of Noah; Apocalypse of Abraham; Testament
of Abraham; Testament of Isaac; Testament of Jacob; The Testaments
of the Twelve Patriarchs; Testament of the Three Patriarchs;
Testament of Naphthali; The Prayer of Menassch; The Prayer of
Joseph; The Story of Asenath (wife of Joseph); Prayer of Asenath;
The Marriage of Asenath; The Assumption of Moses; The Testament of
Moses; Book of Jannes and Mambres (the Egyptian magicians with whom
Moses contended); Penitence of Jannes and Mambres; The Magical
Books of Moses; The Book of Jubilees. or Little Genesis; Book of Og
the Giant, Treatise of the Giants, Josippon; Book of Jasher; The
Liber Antiquitatem Bibliarum, ascribed to Philo; The Chronicles of
Jerameel; Testament of Job; Psalm CLI of David, "when he fought
with Goliath"; Testament of Solomon; The Contradictio Salomonis (a
contest in wisdom between Solomon and Hiram); The Psalms of
Solomon; Apocalypse of Elijah; Apocalypse of Baruch; The Rest of
the Words of Baruch; History of Daniel; Apocalypse of Daniel;
Visions of Daniel; Additions to Daniel, viz.: The History of
Susanne (Chap. 13), the Song of the Three Children, Story of Bel
and the Dragon (Chap. 14); Tobit; Judith; Additions to Esther; The
Martyrdom of Isaiah; The Ascension of Isaiah; III and IV Esdras;
Apocalypse of Esdras; Story of the Three Pagans, in I Esdras; I,
II, III, and IV Mitceabee"; The Prophecy of Eldad and Medad;
Apocalypse of Zephaniah, Stories of Artaphanus; Eupolemus; Story of
Aphikia, wife of Jesus Sirach; The Letter of Aristeas to
Philocrates; The Sibylline Oracles.

     Quite half of the above Jewish false-writings, separately
listed under the grouping of "Jewish with Christian Accretions,"
the Catholic Encyclopedia describes with comments such as "recast
or freely interpolated by Christians," "many Christian
interpolations," etc., "presenting in their ensemble a fairly full
Christology" (CE. i, 606). If the pious Christians, confessedly,
committed so many and so extensive forgeries and frauds to adapt
these popular Jewish fairy-tales of their God and holy Worthies to
the new Christian Jesus and his Apostles, we need feel no surprise
when we discover these same Christians forging outright new wonder-
tales of their Christ under the fiction of the most noted Christian
names and in the guise of inspired Gospels, Epistles, Acts and
Apocalypses.





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                THE "INSPIRED" HEBREW SCRIPTURES

     The processes of the formation of the Hebrew Old Testament
Scriptures are, however, interesting and intriguing, if sacred
tradition is true. According to priestly lore, the man Moses,
"learned in all the wisdom of the Egyptians" (another Christian
assurance; Acts vii, 22), sat down in the Wilderness of Sinai and
under divine inspiration wrote his Five Books of prehistorical
history, codes of post-exilic divine Law, and chronicles of
contemporary and future notable events, including four different
names of his father-in-law -- (Wz.: Jethro, Ex. iii, 1; Reuel, Ex.
ii, 18; Jether, Ex. iv, 18, and Raguel, Num. x, 29, while a fifth
name, Hobab, is awarded him in Judges iv, II), together with a
graphic account of his own death and burial, and of the whole month
afterwards spent by all Israel mourning his death. He also records
the death of his brother Aaron at Mt. Hor (Num. xx, 28; xxxiii,
38), just six months before his own death; though, in amazing
contradiction, he elsewhere records Aaron as having died at Mosera,
just after leaving Sinai (Deut. x, 6), thirty-nine years previously
-- and thus nullifies the entire history of the wonderful career
and deeds of Aaron as high priest during the whole 40 years of
wandering in the Wilderness, of which the Books of Exodus,
Leviticus and Numbers are largely filled; as also many other
matters and things occurring for some centuries after his death,
and known as "post-Mosaica" to the scholars.

     Joshua, the successor of Moses, next wrote the history of his
life and times, working in, too, a sketch of his own death and
funeral obsequies (Josh. xxiv, 29-30), and quoting the celebrated
miracle of the nun standing still, of which he says, "Is it not
written in the Book of Jasher?" -- which Book of Jasher was not
itself written until several hundred years later, at least in or
after the time of David; for it is recorded: "And he [David] bade
them teach the children of Judah the use of the bow; behold, it is
written in the Book of Jasher." (2 Sam. i, 18.)

     The Book of Judges was written by nobody knows whom, nor when,
except that it was long "post-exilic." It relates that, "Now the
children of Judah had fought against Jerusalem, and had taken it"
(Jud. i, 18); whereas it was not until David had reigned seven
years and six months in Hebron, that "the King and his men went to
Jerusalem" and failed to capture it, "nevertheless, David took the
stronghold of Zion, and called it the City of David." (2 Sam. v,
5-9.) It is further recorded in Judges that the tribe of Dan made
a silver idol of the Hebrew God and hired a grandson of Moses to
serve it, and "he and his sons were priests to the tribe of Dan
until the captivity of the land" (Jud. xviii, 30) -- about a
thousand years later.

     The gifted Samuel. Prophet of the heathen High Places of Baal
worship, gives his name and inspiration to two books of mythical
history written piecemeal until the "return from captivity," as
above indicated, and early in his work he records the historic
episode of the calling up of his own ghost from the dead by the
famous Witch of En-dor. (I Sam. xviii, 1, 7-19.)




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     The ex-bandit David, "man after God's own heart" -- after
murdering a man to get his adulterous wife, and engendering of her
his all-wise son and hero, Solomon, wrote the 150 songs of the
Hebrew Hymn Book, many of his psalms singing of the long posthumous
Babylonian Captivity.

     Solomon himself, who was son-in-law to nearly everybody in the
heathen nations round about who had eligible daughters, wrote the
wisdom of the ages into his Book of Proverbs, though not one of
them is by Solomon, and in his lighter (headed or hearted) spells
penned his erotic Canticles, which for realistic lubricity quite
outdo Boccaccio, and would be really unmailable under the Postal
laws if they weren't in the Holy Bible and clerically captioned
"The Church's Love unto Christ." These are indeed but one
collection out of the great many pornographic stories of The Holy
Ghost's Decameron, enshrined in God's Holy Word for delectation of
the Puritans of Faith.

     Other divinely inspired and anonymous writers, falsely
entitling their effusions under the names of this or that Prophet
or other wholly fictitious personage, as Job, Esther, Ruth, Daniel,
gave forth yet other inspired histories, books of oracles or
prophecies, apocalypses or high powered visions into Futurity, and
a miscellany of sacred novels, love-stories and nondescript musings
or ravings known collectively as the hagiographa or holy writings
of the Jews. All these together, now thirty-nine in number,
comprise the Hebrew Bible or Old Testament. It being out of
question to review each of these here, it may be stated with
assurance that not one of them bears the name of its true author;
that every one of them is a composite work of many hands
"interpolating" the most anachronistic and contradictory matters
into the original writings, and often reciting as accomplished
facts things which occurred many centuries after the time of the
supposed writer, as Psalms, isaiah, Daniel, and the so-called
"historical" books. For scientific detailed demonstration of this
the Encyclopedia Biblica digests the most competent authorities; my
own Is It God's Word? makes the proofs from the sacred texts
themselves. See the recent "Religions Book of the Month Club's"
notable Unraveling the Book of Books, by Trattner. (1929.)

     But as the Christian religion depends more vitally on Genesis
and Moses than on all the other sacred writings and writers, we may
appeal to the admissions of CE., thereto driven by force of modern
criticism, for the destruction and abandonment of the Moses Myths.

     "It is true that the Pentateuch, so long attributed to Moses,
is now held by the vast majority of non-Catholic, and by an
increasing number of Catholic, scholars to be a compilation of four
independent sources put together in final shape soon after the
Captivity." (CE. i, 622.)

     This scores strongly for Hebrew-Christian forgery and fraud in
attributing this primitive system of Bible "science" and barbarous
law to a god as a pretext for priestly domination of the
superstitious people. That God-given forged law thus prescribes for
priestcraft: "The man that will do presumptuously, and will not
hearken unto the priest, ... even that man shall die." (Deut. xvii,


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12.) The whole Five Books of Moses are thus a confessed forgery in
the names of Moses and of God; every one of the Thus saith the Lord
a thousand times repeated, with speeches and laws put into the
mouth of the God, are false and forged. Speaking of the
"difficulty, in the present condition of Old Testament criticism,
of recognizing more than a small portion of the Peritateuch as
documentary evidence contemporary with Moses," -- who, if he ever
lived, which may be confidently denied, -- never wrote a line of
it, CE. further confesses to the natural evolution -- not the
"divine revelation" -- of the Hebrew mythology into a (no less
mythological) monotheistic religion: "The Hegelian principle of
evolution ... applied to religion, has powerfully helped to beget
a tendency to regard the religion of Israel as evolved by processes
not transcending nature, from a polytheistic worship of the
elements to a spiritual and ethical monotheism." (CE. i, 493.) But
this finally and very late evolved monotheism is neither a tardy
divine revelation to the Jews, nor a novel invention by them; it
was a thousand years antedated by Amenhotep IV and Tut-ankh-amen in
Egypt, -- nor were even they the pioneers. We have seen the
admission that the Zoroastrian Mithra religion was "a divinely
revealed Monotheism" (CE., ii, 156). But the Hebrews were confessed
and notorious idolaters and polytheists until after the Captivity;
that fact is a thousand times alleged throughout the Scriptures as
the sole reason for their troubles and captivity. As above
suggested, and as thoroughly demonstrated by the texts in my other
book, the Hebrew God Yahveh was but one of the many gods worshipped
by the Hebrews; and Yahveh never claimed more than to be a "God
above all gods," to be preferred before them all; -- as at Sinai he
enacted: "Thou shalt have no other gods before [in preference to]
me," -- thus admitting the other gods.

                    FORGERY BY CONTRADICTIONS

     Contradictions throughout the Bible, Old and New Testaments
alike, abound by the many thousands, and in virtually every book of
both Testaments, -- as every one knows who has read the Bible even
casually. See some thousand and more of the most notorious and
vital ones as cited in "deadly parallel" in my Is It God's Word? as
one of the most conclusive proofs of uninspired human origin and of
confusion worse confounded of tinkering, "interpolation" and
forgery outright, by the pious priests of Israel and Judah, and the
Ezra "school" of forgers of the "Law and the Prophets."

                    OUR "PHONY" CHRISTIAN ERA

     "It was a monk of the 6th century, named Dionysiug Exiguus
(Dennis the Little), who fixed our present Christian era, laying
down that Jesus Christ was born on the 25th of December, A.U.C.
753, and commencing the new era from the following year, 754. That
date, as we shall see, cannot be correct and, instead of being an
improvement on, is farther from the truth than the dates assigned
by the early Fathers, St. Irenaeus and Tertullian, who fixed the
date of the Nativity in the 41st year of Augustus, that is to say,
3 years B.C., or A.U.C, 751 ... All this points to the fact that
Herod died in the year 4 B.C., and that our Savior must have been
born before that date ... Our Savior was born some time before
Herod's death, probably two years or more. So that, if Herod died 


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in the year 4 B.C., we should be taken to 6 or 7 B.C. as the year
of the Nativity" (CE. 735-6).

     This, of course, discredits the date given by the inspiration
of [71] Luke, and demonstrates that both he and Matthew merely
alleged fictitious dates for what in all human probability was a
purely fictitious event. The new Era of Christ was, however, very
slow in gaining recognition; the first official secular document
dating by it was a charter of Charlemagne, after 800 A.D., and it
did not come into general use until about 1000 A.D. I may mention
a fiery sermon I once heard, in which the expounder of truth
vindicated the glory of God by declaiming that every Jew and
Infidel confessed to Jesus Christ every time he dated a letter or
mentioned the year of an event. Being simply a hearer of the Word,
I could not rise to suggest, that by the same token we confess more
to the Pagan gods than to the Christian, -- for more than half the
months and every day of the week are named for Pagan deities, and
we name them much more often than we do the years of grace and
salvation of Christ. After this bad start from Gospel error and
contradiction, we now turn to further evidences of "Gospel truth"
in contradictions and forgery.

     Among the most signal of these incessant contradictions and
scientific impossibilities of Divine Inspiration, are those
relating to the capital matter, -- for the credit of the Christian
Religion, of the time and manner of Creation of earth and Man,
based on Holy Writ and on the "chronology" worked out, with several
hundred disparate results, from the inspired pedigrees of the ante-
Diluvian Patriarchs. So fatally important is this to Christianity,
that the 'True Church -- "which never deceived anyone" and "has
never erred," -- speaking through CE., thus admits that
Christianity stands or falls with -- "the literal, historical sense
of the first three chapters of Genesis in as far as they bear on
the facts touching the foundations of the Christian religion, e.g.,
the creation of all things by God at the beginning of time, the
especial creation of man, the formation of the first woman from the
first man, the unity of the human race"! (Papal Biblical
Commission, June 30, 1909; CE. vii, 313). Thus: No Adam and Eve, no
Garden of Eden and Talking Snake, no "Fall" and Curse -- therefore:
No Savior Jesus Christ, no Plan of Salvation, no truth in the
Christian Religion! The fatal point is elucidated with inexorable
logic and dogmatic truth by the "Reformed" ex-Father Peter Martyr:
"So important is it to comprehend the work of creation that we see
the creed of the Church take this as its starting point. Were this
Article taken away, there would be no original sin; the promise of
Christ would become void, and all the vital force of our religion
would be destroyed"! Father Luther inherited the same faith and
bequeathed it to his dissident following: "Moses spoke properly and
plainly, and neither allegorically nor figuratively; and therefore
the world with all creatures was created in six days." Calvin, in
his "Commentary on Genesis," argues that the Genesis account of
Creation is literally true, and warns those who dare to believe
otherwise, and thus "basely insult the Creator, to expect a Judge
who will annihilate them." Again he says: "We know on the authority
of Moses, that longer ago than 6000 years the world did not exist."
So too, the Westminster Confession of Faith, in full Protestant
force and effect today -- specially lays it down as "necessary to 


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salvation to believe that all things visible and invisible were
created not only out of nothing but exactly in six days." And the
Churches have murdered countless thousands to impress this
beautiful impossible truth.

     Notwithstanding the crushing disproofs of those primitive
forged "Fables of Moses," by every fact of astronomy, geology,
anthropology, biology, and kindred sciences, known to schoolboys
today, Faith clings fatuously to its fetches: Arkansas ("Now
laugh!"), Mississippi, Tennessee, three States of the Twentieth
Century United States, have made it crime by Law to teach the
sciences which discredit the Genesis Myths, upon which Christian
Superstition utterly depends;, and like medieval laws are sought to
be imposed in all our States. The True Church, like all the others,
still founds its "Faith and Morals" upon these old Hebrew forgeries
of Genesis and peddles them to its Faithful; but it knows better.
Thus the whole True Faith is shipwrecked by these heretical
confessions of CE., forced from it by the truths of heretical
Modernism, in full face of the fierce inspired fulminations of the
Syllabus of Errors: "In an article on Bible chronology it is hardly
necessary in these days to discuss the date of the Creation. At
least two hundred dates have been suggested, varying from 3483 to
6934 year B.C. all based on the supposition that the Bible enables
us to settle the point. But it does nothing of the kind. ... The
literal interpretation has now been entirely abandoned; and the
world is admitted to be of immense antiquity"! (CE. iii, 731.)
Again the "sacred science" of Genesis and of Christianity is
further admitted to be false, and the fabulous "Septuagint" Bible
on which Christianity was founded before the era of the second
century forgeries of Gospels and Epistles, to be a holy fraud, in
these further excerpts accrediting the true revelations of modern
Science as against those of Moses:

     "The church ... does not attach decisive influence to the
chronology of the Vulgate, the official version of the Western
Church, since in the Martyrology for Christmas day, the creation of
Adam is put down in the year 5199 B.C., which is the reading of the
Septuagint. It is, however, certain that we cannot confine the
years of man's sojourn on earth to that usually set down. ...
Various explanations have been given of chapter v (Genesis) to
explain the short time it seems to allow between the Creation and
the Flood. ... The total number of years in the Hebrew, Samaritan,
and Septuagint differs, in the Hebrew it being 1656, in the
Samaritan 1307, and in the Septuagint 2242. ... According to
Science the length of this period was much greater than appears
from the genealogical table. ... In any case, whether we follow the
traditional or critical view, the numbers obtained from the
genealogy of the Patriarchs in chapter xi must be greatly
augmented, in order to allow time for such a development of
civilization, language, and race type as had been reached by the
time of Abraham." (CE. iii, 731-3.)

                  FORGERY BY FALSE TRANSLATIONS

     We have noted the capital forgery wrought by the Church in
consciously and unconscionably adopting and perpetuating the false
translation in the Septuagint, of the "virgin shall conceive" 


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pretended prophecy of Isaiah vii, 14. Indisputably the whole forged
fabric of supernatural Christianity is based on, and depends upon,
this one monumental forgery falsely used to give credit to the
Christian forgery of "the Gospel according to Matthew" as to the
Divine and miraculous "Virgin birth of Jesus Christ." Out of scores
of other notoriously falsified translations of the sacred Old
Testament texts, attention is here called only to several of the
most signal ones which vitally affect and destroy the validity of
the most essential pretensions of truth of the Christian religion.
These frauds of translation and others, have been thoroughly
examined and supported by numerous texts from the original Hebrew,
and falsified verses of the English versions, in my 'Is It God's
Word?,' to which references must be made for a more complete
treatment than is here pertinent. Those now cited in summary are
all of them deliberate falsifications and forgeries in translation
which go to the vitals of the Hebrao-Christian system of holy
imposture.

     If the Hebrew originals had been truthfully translated, we
should have no such false pretenses for faith as the Hebrew One God
anciently revealed to Adam, and to Moses, no Adam, no man "but
little lower than the angels" because of his immortal soul, no
unique "revelation' of the "Ineffable Name" Jehovah to Moses; all
that we would have, -- all that the Hebrew texts reveal -- is a
primitive polytheistic idolatry of the crudest and most
superstitious order. Let us see.

                      (a) The "God" Forgery

     The first sentence of the translated Bibles is a falsification
and forgery of the highest importance. We read with awed solemnity
of faith: "In the beginning God created the heaven and the earth"
(Gen. i, 1). The Hebrew word for God is el; the plural is elohim,
gods. The Hebrew text of Genesis i, 1, reads: "Bereshith bara
elohim," etc., -- "In-beginning created gods the-heavens and-the-
earth." And, in the same chapter we read in Hebrew honestly
translated, -- thirty times the word "elohim" gods, to whom are
attributed all the works of creation in the six peculiar "days" of
Genesis. This is plainly evident from the Hebrew texts of Genesis
i, which even false intention could not hide in the translation,
"And-said elohim (gods), let-US-make man (adam) in-image-OUR,
after-likeness-OUR" (i, 26). And when "adam" had eaten of the
forbidden fruit of the tree of knowledge, "the Lord God" said,
"Behold, the-man has become like one of US, to know good and evil"
(iii, 27). And when the Tower of Babel was abuilding, "The Lord
[Heb. Yahveh] said ... Come, let US go down," etc. And thus, some
2570 times the plural, elohim, gods, is used in the Hebrew texts,
but is always falsely translated "God" in the false singular, when
speaking of the Hebrew deity, Yahveh.

     In the three Genesis verses above quoted, we have three
different designations of the Hebrew deity or deities: elohim,
gods, falsely translated "God"; "Lord God" (Heb. Yahveh-elohim);
and "Lord" (Heb. Yahveh). Yahveh is the proper name of the Hebrew
God, in English rendered Jehovah: Yahveh-elohim is a Hebrew
"construct-form" honestly meaning "Yahveh-of-the-gods." Invariably
(with rare exceptions to be noted), these personal names are 


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falsely rendered "Lord" and "Lord God," respectively, for purposes
of pious fraud which we shall now expose to the shame of a theology
of imposture. We will return to this after noting a pair of others.

                     (b) The "Adam" Forgery

     There was no first man "Adam," according to the Hebrew texts
of the story. The word adam in Hebrew is a common noun, meaning man
in a generic sense; in Genesis i, 26, we have read: "And elohim
(gods) said, Let us make adam (man)"; and so "elohim created ha-
adam (the-man); ... male and female created he them" (i. 27). And
in the second story, where man is first made alone: "Yahveh formed
ha-adan (the-man) out of the dust of ha-adamah-the ground" (ii, 7).
Man is called in Hebrew adam because formed out of adamah, the
ground; just as in Latin man is called homo because formed from
humus, the ground, -- homo ex humo, in the epigram of Father
Lactantius. (Lact., Divine Institutes, ii, 58; ANF. vii, 58.) The
forging by the common noun adam into a mythical proper name Adam,
was a post-exilic fraud in the forging of fictitious genealogies
from "in the beginning" to Father Abraham.

                     (c) The "Soul" Forgery

     In Genesis i is the account of the creation of elohim -- gods
-- on the fifth day, of "nephesh hayyah -- the moving creature that
hath life," and of "nephesh hayyah -- every living creature" -- out
of the waters (i, 20, 21); and on the sixth day of "nephesh hayyah
-- the living creature" out of the ground (i, 24); and he gave to
ha-adam -- the-man dominion over "kol nephesh hagyah, -- everything
wherein there is life," (i, 30.) So reads the Hebrew text -- all
these dumb animal living creatures are by God called "nephesh
hayyah," "literally "living soul," as will be found stuck into the
margins of the Authorized Version. In chapter ii we have the
history of ha-adam made from ha-adamah; and, in wonderful contrast
to these lowly "living creatures" (nephesh hayyah), Yahveh-clohim
"breathed into his nostrils nishmath hayyim -- (living breaths),
and ha-adam became nephesh hayyah -- a living soul"! (ii, 7.) In
Hebrew nephesh everywhere and simply means soul, and hayyah
(living) is the feminine singular adjective from hai, life. Man,
therefore, was created exactly the same as the other animals; all
had or were nephesh hayyah -- living souls, indistinctly. The
"false pen of the scribes," who in translation made the dumb
animals merely living creatures, and "Creation's micro-cosmical
masterpiece, Man," a "living soul," falsely altered these plain
words so as to deceive into a belief of a special God-breathed soul
in man, far different from the brute animal that perisheth.

               (d) The "Mosaic Revelation" Forgery

     When Yahveh appeared to Moses in the Burning Bush, and
announced himself as "the God of thy fathers," he was a total
stranger to Moses; Moses did not at all know him, had never heard
of him; so that he asked, "What is thy name?" -- so that he could
report it to the people back home in Egypt, who had never heard it.
After some intermission, the God came directly to the point, and
declared -- l quote the exact words --  one of the most notorious
falsities in Holy Writ:


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     "And elohim spake unto Moses, and said unto him., anoki Yahveh
-- I am the Lord!

     "And I appeared unto Abraham, unto Isaac, and unto Jacob, by
the name of el-shaddai, but by my name Yahvch (JEHOVAH) was I not
known to them." (Ex. vi, 2, 8.)

     Here we have the positive averment of the Hebrew God himself
to the effect that here, for the first time since the world began,
is "revealed" to mankind the "ineffable name" of Yahveh, here first
appearing in the Bible translations, and there printed as JEHOVAH
in capital letters; for more vivid and awe-inspiring impression.
But this is a capital Lie of the Lord, or of his biographer who
imputed it to him. In verse 4 of Genesis ii, the name YAHVEH first
appears; "in the day that Yahveh-elohim made the earth and the
heavens." Its first recorded use in the mouth of a mystical
personage, was when Mother Eve "conceived, and bare Cain, and said,
I have gotten a man from Yahveh -- the Lord." (Gen. iv, 1.) One
hundred and fifty-six times the personal name YAHVEH occurs in the
Book of Genesis alone; and scores of times in the mouths of
Abraham, of Isaac, and of Jacob, as any one may read in Genesis,
with the assurance that every single time that the title "the Lord"
and "the Lord God" appears, it is a false translation by the
priests for the Hebrew personal name YAHVEH. Throughout the Hebrew
"Scriptures" the Divine Name thousands of times occurs: "The sacred
name occurs in Genesis about 156 times; ... in round numbers it is
found in the Old Testament 6000 times, either alone or in
conjunction with another Divine name." (CE. viii, 829, 331.) More
exactly, "What is called the Tetragrammaton, YHVH, appears in the
Old Testament 6823 times as the proper name of God as the God of
Israel. As such it serves to distinguish him from the gods of the
other nations." (EB. iii, 3320.) Thus was the Hebrew tribal god
YAHVEH distinguished from Bel, and Chemosh, and Dagon, and Shamash,
and the scores of "gods of the nations"; just as Bill distinguishes
its bearer from Tom, Dick, and Harry. This was precisely the Hebrew
usage -- to distinguish one heathen god from another. And this the
false translators sought to hide, giving names to all the "other
gods," but suppressing a name for the Hebrew deity, who as "the
Lord," or "the Lord God," was high and unique, "a god above all
gods," -- the one and only true God.

     But yet more malicious and evil-intentioned of deception: 6828
times is the name of the Hebrew God concealed by false rendition
for the deliberate purpose of forging the whole Hebrew Bible, as
translated, into semblance of harmony with the false avowal of
Exodus vi, 3, that "by my name YAHVEH was I not know unto them."
Search as one may, outside Exodus vi, 3, the god-name YAHVEH
(Jehovah) is never to be found in the translations in a single
instance, except in Psalm lxxxiii, 18, and Isaiah xii, 2 and xxvi,
4. The false translations thus "make truth to be a liar," the lie
of Exodus vi, 3 to seem the truth; and a barbarous heathen tribal
god among a hundred neighbor and competitive gods to be the
nameless One Lord God of the Universe. The Hebrew-Christian One God
is a patent Forgery and Myth; a mycological Father-god can have no
"only begotten Son"; Jesus Christ is a myths even before he is
mythically born in the fancies of the Church Fathers, as we shall
soon have ample evidence to prove.


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     With respect to the mythical Hebrew-Christian God or gods, we
may safely say, as says Father Justin Martyr apropos of the other
mythic Pagan gods: "And we confess that we are atheists, so far as
gods of this sort are concerned." (First Apology, ch. vi; ANF. i,
169.)

                  THE ANCIENT IDEA OF "HISTORY"

     We may pause a moment to catch a vitutable view which will be
of great aid to understanding the mental processes of the ancient
writers in their portrayal of events, real or fanciful, which they
set about to record as "history." These pioneers of historical
literature lived in an age of simple-minded credulity, and
everything which they saw recorded or heard related, however
extravagant and seemingly incredible or impossible, passed all as
perfectly good history in their receptive and uncritical minds.
Speaking of the legendary, the traditional, the supernatural
stories, myths, folk-lore and fables, -- "in short, everything
which seemed to testify to the past," -- which formed the raw
material of the early historians, the Encyclopedia Biblica gives a
graphic picture of primitive history-writing, not only Hebraic but
Gentilic:

     "Their sources, like those of the Greek logographers with whom
it is natural to compare them, were poems, genealogies, often
representing clan-groupings, tribal and local traditions of diverse
kinds, such as furnish the materials for most of the Book of
Judges; the historical traditions of sanctuaries; the sacred
legends of holy places, relating theophanies and other revelations,
the erection of the altar or sacred stone, the. origin of popular
usages -- e.g. Bethel; laws; myths of foreign or native origin;
folk-lore and fable, -- in short, everything which seemed to
testify of the past.

     "To us the greater part of this material is not in any proper
sense historical at all; but for the early Israelite as for the
early Greek historian it was otherwise; our distinctions between
authentic history, legendary history, pure legend, and myth, he
made as little as he recognized our distinction of natural and
supernatural. It was all history to him; and if one part of it had
a better attestation than another, it was certainly the sacred
history as it was told at the ancient sanctuaries of the land.

     The early Hebrew historians did not affix their names to their
works; they had, indeed, no idea of authorship. The traditions and
legends which they collected were common property, and did not
cease to be so when they were committed to writing; the written
book was in every sense the property of the scribe or the possessor
of the roll. Only a part of the great volume of tradition was
included in the first books. Transcribers freely added new matter
from the same sources on which the original authors had drawn, the
traditions of their own locality or sanctuary, variants of
historical traditions or legend. Every new copy was thus in some
measure a fresh rescension. ... Scribes compared different copies,
and combined their contents according to their own judgment or
interests. ... Of records or monuments there are but a few traces,
and these for the most part doubtful." (EB. ii, 2075-76.)


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     To say nothing now of the Old or New Testament "canonical" and
"apocryphal" literature, countless examples of this imaginative
method of history-writing abound in all the ancient writers, as all
who are familiar with such classics as Herodotus, Thucydides,
Xenophon, Josephus, Livy, will readily recall. One of the most
inveterate forms of imaginative creation on the part of the old
historiographers was the invention of sayings and whole speeches
which, just as do the fiction-writers of today, they put entire
into the mouths of the personages of whom they were writing, which
discourses they not only invented whole, but always wrought them in
the style and manner of the writer and his epoch, and not in those
of their ancient subjects. All are familiar with such instances in
Homer, Dante, Shakespeare and Milton, and which we all known are
pure inventions of those writers. Naming several of the ancient
historians above mentioned, and others, a distinguished philosopher
of history thus describes the art:

          "Such speeches as we find in Thucydides (for example), of
     which we can positively assert that they are not bona-fide
     records. ... Thus Livy puts into the mouths of the old Roman
     Kings, Consuls, and generals, such orations as would be
     delivered by an accomplished advocate of the Livian era... In
     the same way he gives us descriptions of battles, as if he had
     been an actual spectator; but whose features would serve well
     enough for battles in any period." (Hegel, The Philosophy of
     History, i). 2.)

     Speaking of much later times, and of a different class, but
like type, of writers, Hegel again says: "In the Middle Ages, we
except the Bishops, who were placed in the very center of the
political world, the Monks monopolized this category as maine
chroniclers." (Ib. p. 3.)

     As typical illustration of the principles and practices above
described of the best of the ancient writers, but more especially
as an example of the kind of "history" written by the most learned
and illustrious historian of Jewry, fellow-countryman and
contemporary of the supposed Apostolic writers of the New Testament
books, it is of the highest significance to cite some of the solemn
historical recordation of Josephus, from two of his most famous
works; they will make more appreciated at their real value some of
the inspired historical recitals of contemporaneous sacred
history.'

     In his Antiquities of the Jews Josephus follows closely the
subject matter and order of narration of the early Old Testament,
books, beginning with the Creation, giving the full substance of
those histories, and adding quaint comments all his own and
expansions and embellishments unknown to or unrecorded by Moses. In
Eden, not only the Talking Snake could speak, but all the now dumb
animals: "All living creatures had one language, at that time" (I,
i, 4). After our parents had eaten of the Fruit of Knowledge and,
discovering themselves naked, hid themselves from the Creator,
"This behavior surprised God," who delivers a lengthy speech of
reprieval not recorded by Moses (Ib.); and such orations are
plentiful and detailed between God and all the other notables who
came into personal contact with him; a gem is his oration to Noah. 


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He relates the wars waged by the wicked posterity of Cain, to the
great distress of Adam, who predicted the two-fold destruction of
the earth, once by water and again by fire. As the Sethites were
good people and intelligent, and had made great discoveries in
astronomy, which they wished preserved for such posterity as might
survive the yet future Flood, "they made two pillars, the one of
brick, the other of stone; they inscribed their discoveries on them
both, that in case the pillar of brick should be destroyed by the
Flood, the pillar of stone might remain, and exhibit these
discoveries to mankind; and also inform them that there was another
pillar of brick erected by them. Now this remains in the land of
Siriad to this day." (lb., I, ii, 2.) He relates with naive and
realistic garnishment the tale of Sodom, and Lot and his daughters,
and of Lot's wife turned to a pillar of salt, which is Gospel
truth, "for I have seen it, and it remains at this day"! (Ib. 1,
xi, 4.) These historical drolleries might be quoted ad infinitum
from Jewry's greatest historian.

     The name of Solomon was most potent conjure in the Orient
through all the succeeding centuries; the spells and charms,
amulets and fetishes inscribed with his mystic symbol and
pronounced in his name, were the terror of all the devils who so
populated the Jewish mind, and the Christian. A noted instance of
the potency of this Name, exhibited before the Roman Emperor
Vespasian and his court and army, and witnessed by Josephus
himself, so circumstantial, so faith-compelling, so artless and
childishly fabling, that I am constrained to quote it for the
lightit sheds on the "historical" methods of the "age of apocryphal
literature":

          "God also enabled him [Solomon] to learn that skill which
     expels demons, which is a science useful and sensitive to men.
     He composed such incantations also by which distempers are
     alleviated. And he left behind him the manner of using
     exorcisms, by which they drive away demons, so that they never
     return, and this method of cure is of great force unto this
     day; for I have seen a certain man of my own country, whose
     name was Eleazar, relieving people that were demoniacs in the
     presence of Vespasian, and his sons, and his captains, and the
     whole multitude of his soldiers. The manner of the cure was
     this: he put a ring, that had a root of one of the sorts
     mentioned by Solomon, to the nostrils of the demoniac, after
     which he drew out the demon through his nostrils; and when the
     man fell down immediately, he abjured him to return into him
     no more, making still mention of Solomon, and reciting the
     incantation which he composed. And when Eleazar would persuade
     and demonstrate to the spectators that he had such a power, he
     set a little way off a cup or basin full of water, and
     commanded the demon, as he went out of the man, to overturn
     it, and thereby to let the spectators know that he had left
     the man; and when this was done, the skill and wisdom of
     Solomon was shown very manifestly; for which reason it is,
     that all men may know the vastness of Solomon's abilities, and
     how he was beloved of God, and that the extraordinary virtues
     of every kind with which this king was endowed, may not be
     unknown to any people under the sun; for this reason, I say,
     it is that we have proceeded to speak so largely of these
     matters." (Josephus, Antiq. Jews, Bk. VIII, Ch. ii, 5;
     Whiston's trans.)
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     This is followed by the full text of the autograph letters
between Solomon and Hiram regarding the building of the Temple.

     Whether the same kind of root of Solomon's magical powers just
above used by Eleazar, or one of another species of like power, it
was very difficult to obtain and the quest was attended with many
dangers, which of course enhanced the value and potency of its
magic; but here is Josephus's solemn description of the plant and
account of the eerie and risky manner of securing this treasure,
known locally as Baaras root:

          "Its color is like that of flame, and toward evening it
     sends out a certain ray like lightning: it is not easily taken
     by such as would do it, but recedes from their hands, nor will
     yield itself to be taken quietly, until either the urine of a
     woman, or blood, be poured upon it; nay, even then it is
     certain death to those that touch it, unless anyone take and
     hang the root itself down from his hand, and so carry it away.
     It may also be taken another way, without danger, which is
     this: they dig a trench quite round about it, till the hidden
     part of the root be very small, then they tie a dog to it,
     and, when the dog tries hard to follow him that tied him, this
     root is easily plucked up, but the dog dies immediately, as if
     it were instead of the man that would take the plant away nor
     after this need anyone be afraid of taking it into their
     hands. Yet, after all this pains in getting, it is only
     valuable on account of one virtue it hath, that if it be only
     brought to sick persons, it quickly drives away those called
     demons, which are no other than the spirits of the wicked,
     that enter into any men that are alive and kill them, unless
     they can obtain some help against them." (Josephus, Wars of
     the Jews, Book VII. Chap. iv, 3.)

     Instead of artful mendacity, some readers, in view of this,
may charitably impute artless simplicity of wit to some of the
devil-exorcising fable-mongers of the New Testament, the pious
Fathers who forged its Books.

     If such examples are abounding in the most brilliant of Jewish
historians, distinguished for nobility of lineage, for
statesmanship and for literary ability, what may be expected from
the admittedly "ignorant and unlearned men" such as traditionally
wrote those Gospels and Epistles of the Christians? We may now
appreciate the full significance of the admission of the Catholic
Encyclopedia, speaking of the Church Fathers and writers through
all the Ages of Faith "before the eighteenth century," of whom it
says:

          The early ecclesiastical writers were unconscious of
     nearly all the problems to which criticism has given rise. ...
     Looking at the Divine side, they deemed as of trifling account
     questions of authorship, date, composition, accepting
     unreservedly for these points such traditions as the Jewish
     Church had handed down. ... The Fathers saw in every sentence
     of the scripture a pregnant oracle of God. Apparent
     contradictions and other difficulties were solved without
     taking possible human imperfections into view. Except in 


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     regard to the preservation of the sacred text there was
     nothing to elicit a critical view of the Bible in the age of
     the Fathers, and this applies also to the Scholastic period."
     (CE. iv, 492.)

           CHRISTIAN "REVELATIONS" IN JEWISH FORGERIES

     Christians no doubt believe in simple faith that the wonderful
inspired truths of their New Testament were original pronouncements
of Jesus Christ or directly revealed by him to his holy apostles,
who in turn revealed them to the populace for the first time as the
"good news" of the new religion for the salvation of sinful man.
Even a brief glance at a few of the most, notable of the Jewish
forgeries of the "age of apocryphal literature" will dispel that
pious belief, and show the most characteristic and essential
doctrines and dogmas of Christianity to be but refurbished vagaries
of the fanciful and fabulous tpectulations of already existing
Jewish apocryphal writings of the times just preceding and within
the new Christian era. These writings were put forth falsely as the
utterances of long since dead or wholly legendary Old Testament
notables, and were neither inspired nor revealed heavenly truth,
but simply vain and forged speculations of their fantastic writers.
We shall see the cardinal tenets of "revealed" Christianity in a
glance at a few of these Jewish pseudographs, and let the Christian
apologist explain.

     This literature is of the highest value today because of the
light it throws on the growth of esehatological and Messianic
doctrines among the Jewish people just previous to the rise of
Christianity, especially since these doctrines have, in a purified
form, found a permanete place in the Christian system." (New Int.
Enyc. i, 745.)

     The Book of Enoch, forged in the name of the grandson of Adam,
is the fragmentary remains of a whole literature which circulated
under the pretended authorship of that mythical Patriarch. In its
present form, the work, of 104 chapters, is composed of five Books,
with the following titles, of which those of Books 3 and 4 are of
particular significance, namely: 1. The Rape of Women by Fallen
Angels, and the Giants that were Begotten of Them; 2. The Visions
of Enoch begun; 3. The Visions continued, with Views of the 
essiah's Kingdom; 4. Man's Destiny revealed in Dreams from the
beginning to the End of the Messianic Kingdom; 5. The Warnings of
Enoch to his own Family and to Mankind. This work is a composite of
at least five unknown Jewish writers, and was composed during the
last two centuries B.C. The forged Book of Enoch is quoted as
genuine and inspired in the Christian Epistle of Jude (14, ef
seq.), and as "Scripture" in the near canonical Epistle of
Barnabas; with the early Church Fathers and Apologists, among whom
Justin Martyr, Irenaeus, Athenagoras, Tertullian, Clement of
Alexandria, Anatolius, Origen, St, Augustine, etc., "it, had all
the wright of a canonical book," but was finally condemned as a
forgery by the forged Apostolic Constitutions, -- an instance of
the very dubious divine guidance of the inspired Church against all
error. Father Tertullian devotes an entire chapter "Concerning the
Genuineness of the Prophecy of Enoch." in which he gives fantastic
patristic reasons as to how the Book survived Noah's Flood, either 


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by the providence of Noah himself or by the Providence of God as in
the mythical case of Esdras. In answer to the scoffing objections
that the Jews rejected the Book, "I suppose," he seriously argues,
"that they do not think that, having been published before the
Deluge, it could have safely survived that world-wide calamity, the
abolisher of all things." But, he urges, "let them recall to their
memory that Noah, the survivor of the deluge, was the great-grand-
son of Enoch himself," and that Noah probably preserved it at the
behest of Methuselah. But, again, "If Noah had not preserved it in
this way, there would still be this consideration to warrant our
assertion of the genuineness of this Scripture: he could equally
renewed it, under the Spirit's inspiration, after it, had been
destroyed by the violence of the Deluge, as, after the destruction
of Jerusalem by the Babylonian storming of it, every document of
the Jewish literature is generally agreed to have been restored
through Ezra." But the good Father had other and equally cogent
clerical reasons for accepting the Book as inspired Scripture: "But
since Enoch in the same Scripture has preached likewise concerning
the Lord, nothing at all must be rejected by us which pertains to
us; and we read that 'every Scripture suitable for edification is
divinely inspired.' ... To these considerations is added the fact
that Enoch possesses a testimony in the Apostle Jude." (On the
Apparel of Women, II, ii; ANF. iv, 15-16.) By this excerpt from the
pious Father may be judged the value of the "testimony" of Apostles
and Church Fathers as to the inspiration, truth and authenticity of
holy "Scriptures," -- which is nil.

     Of the immense significance of these forged Jewish "sacred
writings" in general upon Christian "revelation," and of the
fabulous Book of Enoch in particular, with its elaborated myth of
the Messiah, CE. thus confesses: "Jewish Apocalyptic is an attempt
to supply the place of prophecy, which had been dead for centuries,
and has its roots in the sacred oracles of Israel. ... Naturally
basing itself upon the Pentateuch and the Prophets, it clothed
itself fictitiously with the authority of a patriarch or prophet
who was made to reveal the transcendent future. ... Messianism of
Course plays an important part in apocalyptic eschatology, and the
idea of the Messiahs in certain books received a very high
development. ... The parables of Henoch, with their pre-existent
Messiahs, mark the highest point of development -- (hence not
Divine Revelation) -- of the Messianic concept to be found in the
whole range of Hebrew literature." (CE. i, 601, 602.) From these
uninspired ravings of Jewish forgers came thus the "divine
revelation" of the co-eternal "Son of God" worked up instead of the
old "revealed" human King "of the seed of David."

     The forged Book of Enoch, thus vouched for, is notable for
being "the earliest appearance of the Messiah in non-canonical
literature." It is of the greatest importance for its doctrine of
the Jewish Messiah, who here appears as wholly an earthly human
deliverer and King over Israel forever, and for the origin of the
exalted titles applied to the Messiah in the New Testament Books,
as well as of a number of supposedly distinctive Christian
doctrines, first "revealed" by Jesus the Christ. In this Book we
first find the lofty titles: "Christ" or "the Anointed One," "Son
of Man," "the Righteous One," "the Elect One," -- all of which were
boldly plagiarized by the later Christians and bestowed on Jesus of


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Nazareth The Messiah, just as in the New Testament of later times,
exists from the beginning (48, 2); he sits on the throne of God
(45,3); and all judgment is committed unto him (69, 27). The
acceptance of Enoch as a Messianic prophet by the Christians led to
his rejection by the Jews. Here is the earliest invention of the
Christian Hell of fire and brimstone for eternal torture: "The
wicked shall go down into the Sheol of darkness and fire and dwell
there forever"; this being "one of the earliest mentions of Sheol
as a hell of torment" (CE. i, 602-3; EB. i, 223-5). It is the
oldest piece of Jewish literature which teaches the general
resurrection of Israel, a doctrine expanded to include Gentiles in
later "interpolations" into New Testament books. It abounds in such
"Christian" doctrines as the Messianic Kingdom, Hell, the
Resurrection, and Demonology, the Seven Heavens, and the
Millennium, all of which have here their apocryphal Jewish
promulgation, after being plagiarized bodily from the Persian and
Babylonian myths superstitions, as we have seen confessed. There
are numerous quotations, phrases, clauses, or thoughts derived from
Enoch, or of closest kin with it, in several of the New Testament
Gospels and Epistles, which may be readily found and compared as
catalogued in the authorities below cited; -- Pagan-Jewish myths
and doctrines which shared in molding the analogous New Testament
"revelations" or formed the necessary link in the development of
doctrines from the Old to the New Testament. The CE. says of the
Book of Enoch:

          "It had left its imprint on the New Testament and the
     works of the early Fathers. ... Clement of Alexandria,
     Tertullian, Origen, and even St. Augustine suppose the work to
     be a genuine one of the patriarch. ... The work is a
     compilation, and its component parts were written in Palestine
     by Jews of the orthodox school ... in the latter part of the.
     second century before Christ. (See CE. i, 602. passim; EB. v,
     220-224.)

     In Fourth Esdras, as in the Apocalypse of Baruch, we find for
the first time, the fatal phrase and doctrine, "all mankind sinned
with Adam" (CE. i, 604), whence Paul forged his fearful and
accursed dogma of original sin and eternal damnation. Fourth
Marcabees, erroneously ascribed by Eusebius and others to Josephus,
dates from about 4 B.C., just after the death of Harod. It is
strongly indoctrinated with the Stoic philosophy, from which the
author "derived his four cardinal virtues, Prudence, Justice,
Fortitude, Temperance; and it was through Fourth Maccabees that
this category was appropriated by early Christian ascetical
writers" (CE. i, 605-6), and later "canonized" by the Church. (CE.
xi, 391.)

     The Assumption of Moses was forged in the name of that worthy
as its genuine author, about the beginning of, or early in the
Christian era, with the ostensible purpose of confirming the Mosaic
Laws in Deuteronomy. It gives the parting communications of Moses
to his successor, Joshua, and unfolds, in a series of oretended
predictions, delivered in written from, the course of Israel's
history down to Herold's time. Here is found the legend of the
dispute between Michael Archangel and Satan over the body of Moses,
which the Christian Epistle of Jude (v. 9) cites as God-inspired 


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truth. (CE. i, 602-3.) The book of Jubilees, or little Geneses, is
a fabricated embellishment of the Old Testament Genesis, written in
the name of Moses somewhere between 135 B.C., or 60 A.D., and
purports to be a revelation made to Moses by the 'Angel of the
Face' of events from Adam to Moses' own day; the Patriarchs are
made the exponents of the writer's own Pharisaic views and hopes.
It is quoted as good "Scripture" by Greek and Latin Fathers down to
the twelfth century, when its forged character was discovered.

     One of the most important of apocryphal forgeries is the
Apocalypse of Baruch, "a pseudograph with evident Christian
interpolations" (CE. i, 604), written by a Jewish Pharisee about
50-90 A.D., who speaks in the first person in the name of Baruch,
secretary of the Prophet Jeremiah. The book begins by declaring
that the word of the Lord came to him in the 25th year of King
Jeconiah, -- who reigned only three months, and was carried away
captive to Babylon eleven years before the fall of Jerusalem, 586
B.C., which event the forgery bewails; it is filled with the
Messianic hopes of Jewry at the time of the fall of Jerusalem in 70
A.D. The book furnishes a setting and background of many
distinctive New Testament doctrines and problems, treating of
Original Sin, which it traces to the sin of Adam, Forgiveness,
Works, Justification, Free Will, etc., and this enables us to
estimate the contributions made in this respect by Jewish forgeries
to inspired Christian thought as developed in the so-called Pauline
Epistles, -- which Paul never wrote. Some notable Fathers, such as
Athenagoras, St. Justin Martyr, and St. Irenaeus, cite Beruch as a
Prophet, and vouch for him as on the same footing as Jeremiah, just
as Irenaeus vouches for Susanna and Bel and the Dragon as the
inspired work of Daniel. (CE. i, 604; iii, 271; EB. i 220.)

     Father Justin, in several chapters, accuse the Jews of having
"removed from Esdras and Jeremiah passages clearly mentioning the
Savior," as also from Psalms; he says: "they have altogether taken
away many Scriptures from the translation affected by those Seventy
elders who were with Ptolemy, and by which this very man was
crucified is proved to have been set forth expressly as God, and
man, and as having been crucified, and as dying." (Dial. Trypho,
chs. lxxi-lxxiv; ANF. i, 234-235.) But these passages, says
Middleton, were never in the Hebrew Scriptures; "they were not
erased by the Jews, but added [to their copies] by the Christians,
or forged by Justin." (Op. cit., 41, 42.)

     To which extent these pious Jewish forgeries formed the
background and basis of the Christian doctrines and dogmas of
pretended direct "revelation," and informed the thought and
utterance of Jesus Christ -- the raw material and working tools of
the Christian propagandist, may be realized from this
acknowledgement:

     "The most important and valuable of the extant Jewish
apocrypha are those which contain the visions and revelations of
the unseen world and the Messianic future. Jewish apocryphal
literature is a theme which deserves the attention of all
interested in the development of the religion of Israel, that body
of concepts and tendencies in which are fixed the roots of the
great doctrinal principles of Christianity itself, just as its
Divine Founder took his temporal generation from the stock of 
orthodox Judaism.
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     The Jewish apocryphas furnish the completing links in the
progress of Jewish theology and fill what would otherwise be a gap,
though a small one, between the advanced stage marked by the
deutero-canonical -- [i.e. long doubted but finally accepted] --
books and its full maturity so relatively perfect that Jesus could
suppose as existing in the popular consciousness, without teaching
de novo, the doctrines of Future Retribution, the Resurrection of
the body, and the existence, nature and office of angels." (CE. i,
601.)

     All these divine and "revealed" doctrines of Christian faith
we have seen to be originally heathen Zoroastrian mythology, taken
over first by the Jews, then boldly plagiarized by the ex-Pagan
Christians. Dean Milman, of St. Paul's, thus describes the
universality of these notions among the heathens and the borrowing
by the Jews and Christians of what were originally Pagan
superstitions -- now become articles of Christian revelation:

          "Satan, angels, immortality, resurrection -- all Persian
     and Zoroastrian doctrines imbibed by the Jews. ... During the
     whole life of Christ, and the early propagation of the
     religion, it must be borne in mind, that they took place in an
     age, and among a people, which superstition had made so
     familiar with what were supposed to be preternatural events,
     that the wonders awakened no emotion, or were speedily
     superseded by some new demand on the every-ready belief."
     (Milman, History of Christianity, I, 93.)

     Thus, again, the most precious Christian truths, of supposed
divine "revelation" through God, Christ and apostles -- were
plagiarizations from forged Jewish pseudo-Scriptures, taken over
into them from long contact with the Zoroastrian Pensions. These
myths and superstitions Jesus the Son of God found ready at hand
"in the popular consciousness" of the ignorant wonder-craving
Jewish peasantry; and, Lo, our "revealed" Christian religion! We
may begin to suspect the later "inspired" books of the "Apostles"
as not beyond the taint of Pagan superstition and of the suspicion
of Christian forgery.


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                           CHAPTER III

                CHRISTIAN "SCRIPTITRE" FORGERIES

     "Nothing stands in need of Lying but a LIE."

     To such an extent are the origins of the Christian Religion
wrapped in obscurity, due to the labyrinthine confusions and
contradictions and forgeries of its early records, that it is quite
impossible to extricate, with any degree of confidence, a thread of
historic truth from the tangle.

     The 27 New Testament booklets, attributed to eight individual
"Apostolic" writers, and culled from some 200 admitted forgeries
called Gospels, Acts, and Epistles, constitute the presient
"Canonical" or acceptedly inspired compendium of the primitive
history of Christianity. The only available method to extract from
them approximately just judgments as to the risie and progress of
the new system of beliefs, must be by a series of tentative
assumptions of reletive truth of sundry details of the narratives.
By relative truth of any tentatively assumed "fact," I mean such
"fact" with relation always to its contradictory, -- one or the
other must necessarily be false -- while both may be -- and
probably are. For, as virtually every alleged "fact" recorded in
Gospels, Acts and Epistles is off-set by a contradictory recital,
rendering one or the other untrue, neather can be assumed with
assurance; the actuality of either, and of all, is thus made
doubtful, and is subject to total rejection as our study of the
booklets develops.

     On such provisional assumption that sundry of the things
recorded possibly may have happened as in one manner or the other
related, we are able to reach several obvious conclusions as to the
order and approximate times of those dubiously-assumed happenings.
In view, however, of what we have seen, and shall soon more
abundantly see, of the shifty and fraudulent methods of
ecclesiatitical "history"-writing and propaganda, we may be
prepared for some rude upsettings of our inherited traditions of
Christian fact and faith.

     The central character of the Christian faith, Jesus, to assume
him as a historical personage, was a Jew, as were, by tradition,
his disciples and entourage. As is, of course, well known:
"Christianity took its rise in Judaism; its Founder and His
disciples were orthodox Jews, and the latter maintained their
Jewish practices, at least for a time, after the day of Pentecost.
The Jews themselves looked upon the followers of Christ as a mere
Israelitish sect, ... 'the sect of the Nazarenes' (Acts xxiv, 15),"
-- the believers in the Promised Messiah. (CE. iii, 713.) In this
they were grievously deceived and disappointed, as, too the world
knows; "Christ's humble and obscure life, ending in the ignominious
death on the cross, was the very opposite of what the Jews expected
of their Christ." (CE. i, 620.)

     Jesus was a native of Galilee, "his own country" (Mt. ii, 23;
xiii, 54-55), or of Judaea, "his own country" (.John iv, 43-44). He
was born "in the days of Herod the King" (Mt. ii, 1), about 6 B.C.,
or "when Cyrenius was governor of Syria" (Luke ii, 1-7), about 7
A.D., or some 13 years later. (CE. viii, 377; EB. i, 307-8.) The
destructive contradictions as to his lineage and parentage, and 

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other essential particulars, are reserved for opportune notice.
Jesus became a Jewish sectarian religious teacher of the zealot
reformer type; so zealous that his own family thought him insane
and sent out to apprehend him (Mark iii, 31); many of the people
said of him, "He hath a devil, and is mad" (John x, 20); his own
disciples, seeing his raid into the Temple after the money-
changers, shook their heads and muttered the proverb: "The zeal of
thine house hath eaten me up" (John ii, 17).

     His ministry, of about one year, according to the first three
Gospels, of some three yeurs according to the fourth, was, by his
own repeated assertion, limited exclusively to his own Jewish
people: "I am not sent but unto the lost sheep of the house of
Israel" (Mt. xv, 24; ef. Acts iii, 25-26; xiii, 46; Rom. xv, 8);
and he straitly enjoined on his Twelve Aposties: "Go not into the
way of the Gentiles, and into any city of the Samaritans enter ye
not: But go rather to the lost sheep of the house of Israel" (Mt.
X, 5-6); to the woman of Canaan who pleaded with him to have mercy
on her daughter, "grievously vexed with a devil," he retorted: "It
is not meet to take the children's bread, and cast it to dogs" (Mt.
xv, 22-28; vii, 6). His own announcement, and his command to the
Twelve, was "Preach, saying, The Kingdom of Heaven is at hand" (Mt.
x, 7), -- the exclusively Hebraic Kingdom of the Baptist (Mt. iii,
2), as of the Jewish Messianic apocrypha which we have noticed.
Jesus lived at the height of the "age of apocryphal literature,"
and in due time got into it, voluminously.

     Before his death, time and again he made and repeated the
assurance -- the most positive and iterated of all the sayings
attributed to him -- of the immediate end of the world, and of his
quick triumphant return to establish the Kingdom of God in the new
earth and reign on the reestablished throne of David forever. Time
and again he said and repeated: "Verily I say unto you, There be
some standing here, which shall not taste of death, till they see
the Son of man coming in his Kingdom" (Mt. xvi, 28; Mk. ix, I; Lk.
ix, 27); "This generation shall not pass, till all these things be
done" Mk. xiii, 30). -- So quickly would this "second coming" be,
that when the Twelve were sent out on their first preaching tour in
little Palestine, their Master assured them: "Ye shall not have
gone over the cities of Israel till the Son of man be come" (Mt. x,
23). Caiaphag, the high priert before whom Jesus was led after his
capture in the Garden, solemnly conjured him "By the living God"
for the truth; and Jesus replied: "Nevertheless I say unto you,
Hereafter shall ye see the Son of man ... coming in the clouds of
heaven." (Mt. xxvi, 63, 64; Mk. xiv, 61, 62.) Some people are
expecting him yet. Of course, there were, could be, none but Jews
in heaven, or in this new Kingdom of Heaven on the new earth:
"Salvation is of the Jews." (John iv, 22.) It was 144,000 Jews, the
"scaled" saints, who alone constituted the original Jewish "Kingdom
of God" (Rev. vii).

     With these explicit data we arrive at the first obvious and
positive conclusion: With the expectation of a quick and sudden end
of the world and of all things human, no books were written on the
subject in that generation or, for a little leeway, the next or so,
after the death of the expected returning King. The scant, number
of credulous Jews who accepted this preachment as "Gospel truth" 


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and lived in this expectation, were nourished with neighborhood
gossip and oral traditions of the "good news," and needed and had
no written books of inspired record of these things. Thus many
years passed. Only as the dread consummation was delayed, and the
hope deferred sickened the hearts of the expectant Jews and they
waned in faith, and as aecused by Paul and Barnabas, "put it from
you," did the defeated propagandists of the "Faith that failed at
the Cross," give the shoulder to the Jews and "turn to the
Gentiles" (Acts xiii, 46), and begin to expand the failing new
Jewish faith among the superstitious Pagans of the countries round
about. But this was still by the spoken word; on all the
supposititious "missionary tours" the Word was spread by word of
mouth written gospel books were not yet. When at last, the "coming"
being still unrealized -- these books began to be written, we can
accurately determine something of the order of their writing, and
finally, though negatively, the approximate times when they were
written, by ascertaining when they were not yet written.

     We have seen that for a century and more the only "Scriptures"
used by the Jewish propagandists of the Christ were the Greek
Septuagint translations of the old hebrew sacred writings, "the Law
and the Prophets" (CE. v, 702; i, 635); supplemented by sundry
Jewish apocrypha and the Pagan Sibylline Oracles; these were the
only "authorities" appealed to by the early "Fathers" for the
propaganda of the new faith. Indubitably, if the wonderful
"histories" of their Christ and the inspired pretended writings of 
his first, Apostles, forming noew the New Testament, had then
existed, even in scraps of writing, they would have been the most
precious and potent documents of propaganda, would have been
snatched at and quoted and appealed to with infinate zeal and
ardor, as they have been through the centuries since. But, for some
150 years, as we shall see, little or nothing besides Old Testament
and Pagan Oracles were known or quoted. As said by the great
critic, Solomon Reinach, "With the exception of Papias, who speaks
of a narrative by Mark, and a collection of sayings of Jesus, no
Christian writer of the first half of the second century (i.e., up
to 150 A.D.) quotes the Gospels or their reputed authors."
(Reinach, Orpheus, p. 218.) So, patently, as yet no "Gospels" and
but few if any "Epistles" of our "canon" had as yet been written.
Again, we read the 23 booklets from and including Acts to
Revelation: there is not a solitary referance to a word of
quotation from, any of our four Gospels; scarce a trace of the
wonderful career and miracles of Jesus the Christ; not a word of
his "gospel" or teachings mentioned or quoted. These Epistles,
indeed, "preach Christ Crucified" (from oral tradition), as the
basis of the propagandists' own "gospel." But the written "Gospel
of Jesus Christ" (his life and words and deeds), was unknown:
indeed, jealous of the so-called Petrine preaching which "perverts
the gospel of Christ" as preached by him, the soi-disant Apostle
Paul fulminates: "But though we, or an angel from heaven, preach
any other gospel unto you than that which we have preached, let,
him be accursed" (Gal. i, 7, 8); -- so early did priestly
intolerance and priestly curses on opponents come into holy vogue.
Therefore the conclusion is inevitable that when those 23 Acts and
Epistles were written, none of the four "Gospel" biographies of
Jesus the Christ had yet seen the light. "Written Gospels are
neither mentioned nor implied in the NT epistles, nor in that, of 


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Clemens Romanus, nor, probably, in that of Barnabas, nor in the
Didache. luke (i, 1-4) implies that 'many gospels' were current"
(EB. ii, 1809), at the time that Gospel was written.

     The Acts and Epistles, therefore, with Revelation, were
written before any of the Gospel biographies. If these Christ-
histories had existed, how eagerly would they have been seized upon
to garnish and glorify the preachment of the early propagandists of
the Faith that failed at the Cross, -- and would have perished
wholly but. for the allbelieving Pagan Gentiles, who, when they
heard it, "were glad, and glorified the word of the lord" (Acts
xiii, 48), as orally delivered.

               "THE AGE OF APOCRYPHAL LITERATURE"

     As the long years passed and one generation of disappointed
"Messiah" Jews was gathered unto its fathers and was followed by
another, the believers in the promised "second coming" for the
establishment of the Jewish Kingdom grew restles, and made
pertinent complaint, "Saying, Where is the promise of his coming?
for since the fathers fell asleep, all things continue as they were
from the beginning of the creation" (2 Peter ii, 4), -- and as they
yet continue. Dubbing these reasonable but disturbing inquirers
"scoffers," the crafty Peter tried in typical priestly form to
squirm out of the embarrassing situation created by the positive
promises of the Christ and the inspired preachments of himself and
his apostolic confreres, by the shifty rejoinder: "But, beloved
["scoffers"], be not ignorant of this one thing, that one day is
with the Lord as a thousand yearn, and a thousand years as one day"
(2 Peter ii, 8) -- which doesn't mean anything for an honest
answer; and time and again they cajole the impatient eredtilous:
"Ye have need of patience; ... for yet a little while, and he that
shall come, will come." (Heb. x, 36, 37; cf. 1 Thess. iv, l6-18; 2
Thess. iii, 5; James v, 7, 8; et passim.) But he isn't come yet,
these 2000 years.

     It was at this critical juncture, to revive and stimulate the
jaded hope of the Jewish believers and to spread the propaganda
amongst the all-believing Pagaiis, that the written Christ-tales
began to be worked up by the Christian propagandists. Before their
admiring eyes they had for models the "whole literature" of Jewish
apocryphal or forged writings, plus the Pagan Oracles: with immense
zeal and industry they set about to imitate the example before
them, and to reforge these Jewish and heathen forgeries to more
definite Chriiitian uses, and to forge anew another whole
literature of distinctively Christian forgeries and fabulous
histories of the Christ. "In this form of propaganda the Christians
proved themselves to be apt pupils of the Jews. So common, indeed,
had become in early Christian times, the invention of such oracles
that Celsus terms Christians Sibyllistai, believers in sibyls, or
sibyl-mongerrs" (EB. i, 246), that is, peddlers of Christian
forgeries in Pagan form (Ib. p. 261). How great was this pious
fabrication we can only judge from the two hundred, more or less,
of false histories, gospels, epistles and revelations which have
survived, entire or fragmentary, or by title only, through the long
intervening centuries of faith, and of which 27 are yet cherished
as of Divine inspiration.


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                    "THE IDEA OF INSPIRATION"

     Before sketching the welter of these lying works of Christian
hands and childish minds, we may define, by high priestly
authority, the status of the problem of divine inspiration, and
just how the notion of "canonicity" or official inspiration, came
to be, now attributed to, now withdrawn from, this heterogeneous
mass or mess of pious scribblings, and finally clung to only 27 of
yet asserted sanctity. These admissions are very illuminating.

     We have aeen that the Hebrew Old Testament itself "reveals no
formal notion of inspiration," though, we are assured, "the later
Jews must have possessed the idea" (CE. iii, 269); -- thus only an
idea or notion somehow acquired, but not through divine
illumination, for as we read, of all the mass of Jewish holy
forgeries "each of them has at one tune or another been treated as
canonical" or divinely inspired. (EB. i, 250.) Whether the
Christian notion or idea as to the divine inspiration of their own
new forgeries was of any better quality may now appear.

     The New Testament and the inspired Apostles are silent on the
subject and left the matter to serious doubts and disputations for
many centuries: "There are no indications in the New Testament ...
of a definite new Canon bequeathed by the Apostles to the Church,
or of a strong self-witness to Divine inspiration," admits the CE,.
(iii, 274); that is, there is nothing in the 27 booklets which
would lead to the suspicion of their "inspiration" or truth. There
was then no Church for them to bequeath to, nor was the Canon
settled, as we shall see: "It was not until about the middle of the
second century -- [when we shall see the books were really written]
-- that under the rubric of Scripture the New Testament writings
were assimilated to the Old. ... But it should be remembered that
the inspired character of the New Testament in a Catholic dogma,
and must therefore in some way have been revealed to, and taught
by, Apostles"! (Ib. p. 275.) This is a strikingly queer bit of
clerical dialectic, and leaves the question of the "some way" of
revelation to the Apostles and of their transmission of the "dogma"
to posterity, in a nebulously unsatisfying state.

     Further, the dubious and disputed status of the sacred
writings through centuries, and the ultimate settlement of the
controversies by the 'ipse dixit' of a numerical majority of the
Council of Trent, in 1546, -- after the Reformation had forced the
issue, is thus admitted: "The idea of a complete and clear-cut
canon of the New Testament existing from the beginning, that is,
from Apostolic times, has no foundation in history. The cannon of
the New Testament, like that of the Old, is the result of a
development, of a process at once stimulated by disputes with
doubters, both within and without the Church, and retarded by
certain obscurities and natural hesitations, and which did not
reach its final term until the dogmatic defination of the
Tridentine Council. ... And this want of a organized distribution,
secondarily to the absence of an early fixation of the Canonm, left
room for variations and doubts which lasted far into the
centuries." (CE., iii, 274.) The 'modus operandi' of the Holy
Council in ultimately "canonizing" Jerome's old Vulgate Version,
and its motive for doing so, are thus exposed by the keen pen of 
the author of the Rise and Fall:

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     "When the Council of Trant resolved to pronounce sentence on
the Cannon of Scripture, the opinion which prevented, after some
debate, was to declare the Latin Vulgate authentic and 'almost'
infallible; and this sentence, which was guarded by formidable
anathemas, secured all the books of the Old and New Testament which
composed that ancient version. ... When the merit of that version
was discussed, the majority of the theologians urged, with
confidence and success, that it was absoutely necessary to receive
the Vulgate as authentic and inspired, unless they wished to
abandon the victory to the Lutherans, and the honors of the Church
to the Grammarians." (Gibbon, A Vindication, v, 2; Istoria del
consiglio Tridentino, L. ii, p. 147.) A number of these books were
bitterly disputed and their authenticity and inspiration denied by
the leading Reformers, Luther, Grotius, Calvin, etc., and excluded
from their official lists, until finally the Reformed Church
followed the example of the Church hopeless of reform and swallowed
the canon whole, as we have it today, -- minus, of course, the
'Tobit,' 'Judith,' and like inspired buffooneries of the True
Bible.

     Such books and the vicissitudes of their authority are thus
described: "Like the Old Testament, the New has its deutero-
canonical [i.e. doubted] books and portions of books, their
canonicity having formally been a subject of some controversy in
the Church. These are, for entire books: the Epistle to the
Hebrews, that od James, the Second and Third of John, Jude, and
Apocalypse; giving seven in all as the number of the N.T. contested
books. The formerly disputed passages are three: the closing
section of St. Mark's Gospel, xvi, 9-20, about the apparitions of
Christ after the resurrection; the verses in Luke about the bloody
sweat of Jesus, xxii, 43, 44; the Pericope Adulterae, or narrative
of the woman taken in adultery, St. John, vii, 53 to viii, 11.
Since the Council of Trent it is not permitted for a Catholic to
question the inspiration of these passages." (CE. iii, 274.)
Besides the forgery of the above and other books as a whole, we
shall see many other instances of "interpolated" or forged passages
in the Christian books.

                 "THE LYING PEN OF THE SCRIBES"

     Speaking of the doubtful historicity of the celebrated AEsop
of the famous Fables which go under his name, a critic well states
a valid test of historicity: "We may well doubt, however, whether
he (AEsop) ever existed; we have the most varied accounts of him,
many of which are on their face pure inventions; and the fables
which passed under his name were certainly not written until long
after the period in which he is supposed to have lived." (NIE. i,
191.) We may have occasion to apply this test to the personality of
Jesus of Nazareth and sundry apostolic personages; in any event it
is peculiarly applicable to the numerous Christian stories and
fables treating of them, which on their face are pure inventions,
and which were admittedly forged in the names of Jesut; himself and
of all of his Apostles and of many of the shining lights of the new
Christian faith, just as we have seen was done in the Jewish
forgerier; in the names of the Old Testament notables from Adam on
down the catalogue.



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     Leaving for the moment aside the 27 presently accepted
booklets of the N.T., and admitting the many Christian forgeries of
Christ-fables, CE. thus apologetically explains: "The genuine
Gospels are silent about long stretches of the life of our Lord,
the Blessed Virgin, and St. Joseph. This reserve of the Evangelists
did not satisfy the pardonable curiosity of many Christians eager
for details. ... Enterprising spirits responded to this natural
craving by pretended gospels full of romantic fables, and fantastic
and striking details; their fabrications were eagerly read and
accepted as true by common folk who were devoid of any critical
faculty and who were predisposed to believe what so luxuriously fed
their pious curiosity. Both Catholics and Gnostics were concerned
in writing these fictions. The former had no motive other than that
of a PIOUS FRAUD." (CE. i, 606.) The motive above admitted for
feeding with pious frauds the "natural craving" of the ignorant and
superstitiouts Christians for marvel-mongering by the Church, is
confirmed by a distinguished historign: "A vast and ever-increasing
crowd of converts from paganism, who had become such from worldly
considerations, and still hankered after wonders like those in
which their forefathers had from time immemorial believed, lent a
ready ear to assertions which, to more hesitating or better-
instructed minds, would have seemed to carry imposture on their
very face." (Draper, The Intellectaal Development of Europe, i,
309.)

     This being thus frankly confessed, our clerical writer
describes the general character of these pious frauds: "The
Christian apocryphal writings in general imitate the books of the
N.T.) and therefore, with a few exceptions, fall under the
description of Gospels, Acts, Epistles, and Apocalypses." (CE. i,
606.) Further apologizing for these Christian forgeries, and giving
a smear of clerical whitewash to the forgers, it is speciously
pleaded, that "the term apocryphal in connection with special
gospels must be understood as bearing no more unfavorable an import
than uncanonical." They were forgeries pure and simple; and their
pious value is urged, that "the apocryphal Gospels help us to
understand the religious conditions of the second and third
centuries," -- as indeed they do, in a light very damaging to any
suspicion of truthfulness, common honesty, or anything above the
most mediocre intelligence of the pious Fathers and Faithful who
put these gross fabrications into circulation in the name and for
the sake of Christ. Their pious plea is: "Amor Christi est cui
satisfecimus." (Ib. p. 606.) Of these pious frauds it adds: "The
quasi-evangelistic compositions concerning Christ ... are all of
Orthodox origin." (Ib. p. 607.)

                 "CHRISTIAN EVIDENCES" -- FORGED

     When the new Faith went forth to conquer the Pagan world for
Christ, the pious Greek Fathers and priests of the Propaganda soon
felt the need of something of more up-to-date effectiveness than
Old Testament text and Sibylline Oracles, they needed something
concrete out of the New Dispensation to "show" to the superstitious
Pagans to win them to the Christ and his Church: something
tangible, visible; compellingly authentic proofs. Like arms of
proof for the holy warfare, the invincible weapons of truth -- "the
whole armour of God" -- they forged outright for the conquest of
the unbeliever. What more convincing and compelling proofs of Jesus

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the Christ, his holy Apostles, and their wondrous works of over a
century ago, than the following authentic and autograph documents
and records, held before doubting eyes:

     A "GOSPEL" WRITTEN BY JESUS CHRIST'S OWN HAND;

     LETTERS AND PORTRAITS OF JESUS CHRIST AND HIS PERSONAL
CORRESPONDENCE;

     LETTERS WRITTEN BY HIS VIRGIN MOTHER;

     PILATE'S OFFICIAL REPORT TO THE EMPEROR OF THE TRIAL AND
CRUCIFICTION OF JESUS, WITH PILATE'S CONFESSION OF FAITH;

     THE REPLY OF TIBERIUS, AND THE TRIAL OF PILATE;

     OFFICIAL DOCUMENTS OF THE ROMAN SENATE ABOUT JESUS,

     GOSPELS, EPISTLES, ACTS, BY EVERY ONE OF THE TWELVE APOSTLES;

     OFFICIAL DOCUMENTS; OF CHURCH LAW AND GOVERNMENT, WRITTEN IN
GREEK, BY THE APOSTLES;

     RECORDS OF THE EARLIEST "POPES" AND "APOSTOLIC SUCCESSION;

     SCORES OF OTHER PIOUS FORGED DOCUMENTS TO BE RELATED BELOW.

     Armed with lying credentials and "proofs" of the fictitious
persons and performances for which credence must be won among the
credulous pagans, the priests and Vicars of God propagated their
stupendous "LIES to the glory of God" and the exaltation of the
Church. We shall catelogue these crude forgeries somewhat more
fully, and look into some of the more notorious.

                 FORGED GOSPELS, ACTS, EPISTLES

     Half a hundred of false and forged Apostolic "Gospels of Jesus
Christ," together with more numerous orher "Scripture" forgeries,
was the output, so far as known now, of the lying pens of the pious
Christians of the first two centuries of the Christian "Age of
Apocryphal Literature"; all going to swell the "very large number
of apocryphal writings of distinctly Christian origin which were
produced from the second century onward, to satisfy an unhealthy
craving for the occult and marvelous or to embellish the stories of
the saints." (NIE., i, 746.) These N.T. apocryplia include
"numerous works purporting to have been written by apostles or
their associates, but not able to secure a general or permanent
recognition. These may be classified thus: (a) Gospels; (b) Acts of
Apostles; (c) Epistles; (d) Apocalypses; (e) Didactic Works; (f)
Hymns. (Ib. p. 748.) "The name Gospel," says CE. (vi, 656), "as
indicating a written account of Christ's words and deeds, has been,
and still is, applied to a large number of narratives of Christ's
life, which circulated both before and after the composition of our
Third Gospel (cf. Luke i, 1-4). The titles of some fifty such works
have come down to us. ... It is only, however, in connection with
some twenty of these 'Gospels' that some information has been
preserved. ... Most of them, as far as can be made out, are late 


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productions, the apocryphal character of which is generally
admitted by contemporary [i.e., present day] scholars." Naming
first as Nos. 1-4 "The Canonical Gospels," now falsely labelled
with the names of Matthew, Mark, Luke, and John, the twenty best
known ones are listed as follows; viz: The Gospels according to the
Hebrews; of Peter; According to the Egyptians; of Matthias; of
Philip; of Thomas; the Proto-Evangelium of James, Gospel of
Nicodemus (Acta Pilati); of the Twelve Apostles; of Basilides; of
Valentius; of Marcion; of Eve; of Judas; the Writing Genna Marias;
the Gospel Teleioseos. (CE. vi, 656.)

     Individual Gospels were forged in the names of each of the
Twelve Apostles, severally, and a joint fabrication under the name
of "The Gospel of the Twelve," was put into the mouths of the
twelve Apostles, using the first person to give the ear-marks of
authenticity to their forged utterances; and separately, "Almost
every one of the Apostles had a Gospel fathered upon him by one
early sect or another." (EB. i, 259.) Several seem to have been
fathered upon Matthew besides the one that wrongly heads the list
of the "canonical Four," such as the Gospel of Matthias, Traditions
of Matthias, also a supposed and probably non-existent writing in
Hebrew hypothesized as the basic document of the Four; probably,
also the so-called Logia, a papyrus scrap of one sheet discovered
at Oxyrhynchus, Egypt, and containing alleged sayings of Jesus
which in part correspond with, in part radically differ from the
sayings attributed to him in the Four. He was also made responsible
for a so-called Gospel of St. Matthew, dating from the 4th or 5th
century, which "purports to have been written by Matthew and
translated by St. Jerome." (CE.. i, 608,)

     This authority also lists the famous Protevangetium Jacobi, or
Infancy Gospel of James, the Arabic Gospel of the Infancy, that of
Gamaliel, the Gospel according to the Hebrews, also According to
the Egyptians; of the Nazarenes; Gospels of St. Peter, of St.
Philip, of St. Thomas, of St. Bartholomew, of St. Andrew, of
Barnabas, of Thaddeus, even notable forged Gospels of Judas
Iscariot, and of Mother Eve; also the Gospel by Jesus Christ. We
have the Gospel of Nicodemus, the History of Joseph the Carpenter,
the Descent into Hades, the Desicent of Mary, the Ascents of James,
the Prophecy of Hystaspes, the Didache or Teachings of the
Apostles; the Gospel of the Nativity of the Virgin Mary, the
Transitum Mariae or Evangelium Joannin. This last named pious
Christian work, as described by CE. (i, 607-8) is forged in the
name of St. John the Apostle, and is "prefaced with a spurious
Letter of the Bishop of Sardis, Melito"; it records how "the
Apostles are preternaturally transported from different quarters of
the globe to the Virgin's deathbed, those who have died being
resurrected for the purpose"; a Jew who dares touch the sacred body
instantly loses both hands, which are restored through the
mediation of the Apostles. Christ, accompanied by a band of angels,
comes down to receive his mother's soul, "the Apostles bear the
body to Gethsemane and deposit it in a tomb, whence it is taken up
alive to heaven"; this being an extraordinary miracle, for the body
was dead and the soul carried to heaven from her home and the dead
body laid in the grave, where it comes to life again for the
Heaven-trip. This clumsy fable, says CE., considerably "influenced
the Fathers" (Ib. i, 608), who were notoriously ehildish-minded. A 


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very noted and notorious forgery was the Gospel of Paul and Thecla,
of which Father Tertullian relates, that this story wag fabricated
by an Elder of Asia Minor, who, when convicted of the fraud --
[this being the only known instance of such action], -- confessed
that he had perpetrated it "for the love of St. Paul." (Reinach,
Orpheus, p. 235.) The Protevangelium Jacobi was "an Apocryphal work
by a fanciful fabulist, urhampered by knowledge of Jewish affairs,
contposed before the end of the second century with a view to
removing the glaring contradictions between Matthew and Mark,"
regarding the birth and life of Jesus CHrist. (EB. iii, 3343.) An
"Epistle on the Martyrdom of the Apostles Peter and Paul was at a
later period attributed to St. Linus. ... It is apoeryphal, and of
later date than the history of the Martyrdom of the two Apostles,
by some attributed to Marcellus, which is also apocryphal." (CE.
ix, 273; see Acta Apostolorum, Apoerypha, xiv.) Other noted
Fatherly fabrications were the celebrated Epistles I and II of
Clement to the Corinthians, and the Pseudo-Clementine Recognitions
and Homilies, purporting to be written by the very doubtful Bishop
of Rome of that name; very voluminous, and written about 140 A.D.,
not a line of New Testament "scriptures" do they quote, but they
quote freely from the O.T. and from various Jewish, Christian and
Pagan works. (EB. iii, 3486.)

     Besides the above complete "Gospel" forgeries, there are
several more, and fragments of others, which purport to contain
"sayings" attributed to Jesus which are not contained in the Four
Gospels; and which are known as Agrapha, that is, things not
written. Among these are the Logia of Oxyrhynchus above mentioned;
the Fayum gospel-fragment, a papyrus purporting to give words of
Christ to Peter at the Last Supper, "in a form which diverges
largely by omissions from any in the canonical gospels." (EB. i,
258.) These Agrapha "do not embrace the lenghy sections ascribed to
Jesus in the 'Didiscalin' and the 'Pistis Sophia'; these works also
contain some brief quotations of alleged words of Jesus; ... nor
the Sayings contained in religious romances, such as we find in the
apocryphal Gospels, the apocryphal Acts, or the Letter of Christ to
Abgar. ... In patristic citations ... Justin Martyr, Clement of
Alexandria, Origen, make fslse quotations," -- citing instances.
(CE. i, 225, 226.) In the class of Agrapha are also "words in the
Gospels not regarded as genuine, as Mt. vi, 13b; xvii, 21; Mk. xvi,
9-20; John vii, 53; viii, 2; also alleged quotations from the Old
Testament in the New Testament not found in the Old Testament."
(NIE. 1, 240.)

     Of apocryphal Acts of Apostles we are edified by the Acts, or
Travels, (Greek, Pereodui) of Peter, (and separately) of John, of
Thomas, of Andrew, and of Paul; another Acts of Philip, Acts of
Matthew, of Bartholomew, of John, of judas Thomas. There is a whole
collection of Martyrdoms of the several Apostles. Of apocryphal
Epistles, the most famous is the Correspondence between the Abgar
of Edessa, and Jesus; between the Roman Philosopher Seneca and
Paul; apocryphal Epistles of Paul, to the Laodiceans, to the
Alexandrians, the Third Epistle to the Corinthians. Forged
Apocalypses abound, of which that of Peter, the Vision of Hermas,
the Vision of Paul, the Apocalypge of Paul, the Apocalypse of the
Virgin Mary. The didactic Preaching of Peter, the Teaching of the
Apostles, or Didache, containing warnings against Judaism and 


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polytheism, and words of Jesus to the Apostles; another set
containing a lament of Peter for his denial of Jesus, and various
ethical maxims a Syriac Preaching of Simon Cephas; a collection of
Hymns or Odes of Solomon. As if these were not enough for Christian
edification, "many heretical or Gnostic works of the same
apocryphal kind were changed into orthodox by expurgation of
objectionable matter or by rewriting, using the same outlines; thus
a series of Catholic Acts was produced, written from an orthodox
standpoint." (NIE. i, 748.) A very celebrated forgery was the
Shepherd of Hermas, forged by Hermas,' supposed brother of Pius,
Bishop of Rome, about 150 A.D. See the vast catalogue (CE. i,
601-615).

     A whole literature of Christian forgery grew up and had
immense vogue under the designation of Acts Pilati, or Acts of
Pilate. One of the most popular of these was called the Gospel of
Nicodemus, of which CE,. says: "The alleged Hebrew orignal is
attributed to Nicodemius; the title is of medieval origin. The
apocryphon gained wide credit in the Middle Ages. ... The 'Acta'
are of orthodox composition. The book aimed at gratifying the
desire for extra-evangelical details concerning oar Lord, and at
the same time, to strengthen faith in the Resurrection of Christ,
and at general edification." (i, 3.) The Descent into Hades is an
enlargement of the reputed official acts or repots of Pilate to the
Roman Emperor. Speaking of the Pilate Literature as a whole, the
Catholic Encyclopedia. in a paragraph which pointedly admits the
falsifying frauds of three luminous liars and forgers of the Faith,
Justin Martyr, the great Bishop Eusebius, and Father Tertullian,
explains that these Acta "dwell upon the part which a reresentative
[Pilate] of the Roman Empire played in the supreme events of our
Lord's life, and to shape the testimony of Pontius Pilate, even at
the cost of exaggeration and amplification -- [hear the soft-
pedaling note], into a weapon of apologetic defense, making the
official bear witness to the miracles, Crucifixion, and
Resurrection of Jesus Christ. ... It is characterized by
exaggerating Pilate's weak defense of Jesus into a strong dympathy
and practical belief in his Divinity." (CE. i, 609.) Father
Tertullian, in his Apologia (xxi), relates the Report of Pilate to
the Emperor, sketching the miracles and death of Jesus Christ, and
says, "All these things Pilate announced to Tiberius Caesar."
Bishop Eusebius thus relates the fable as taken from the Apologia
of Father Tertullian: "The fame of Our Lord's remarkable
resurrection and ascension being now spread abroad, ... Pontius
Pilate transmits to Tiberius an account of the circumstances
concerning the resurrection of our Lord from the dead. ... In this
account, he also intimated that he had ascertained other miracies
respecting him, and that having now risen from the dead, he was
believed to be a God by the great mass of the people. Tiberius
referred the matter to the Senate, ... being obviously pleased with
the doctrine; but the Senate, as they had not proposed the matter,
[rejected it]. But he continued in his opinion, threatening death
to the accusers of the Chriatians; a divine providence infusing
this into his mind, that the Gospel having freer scope in its
commencement, might spread everywhere over the world." (Eusebius,
HE. II, 2.) Father Justin Martyr, in his Apologia, "appeals
confidently as a proof of them to the 'Acta' or records of Pilate,
existing in the imperial archives." Eusebius, relates spurious 


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anti-Christian Acts of Pilate composed in the fourth century, the
Acta Pilati or Gospel of Nicodemus, Anphora Pilati, Paradoseis; a
still later fabrication is the Latin Epistola Pilati ad Tiberium,
Also the Letter of Herod to Pilate and Letter of Pilate to Herod;
the Narrative of Joseph of Arimathea. The pseudo-Correspondence of
Jesus with Abgar, King of Edessa, is found in Eusebius (Hist.
Eccles., I, xiii), "who vouches that he himself translated it from
the Syriac documunis in the archives of Edessa, the metropolis, of
Eastern Syria. ... 'This,' adds Eusebius, 'happened in the year 340
of the Seleucid era, corresponding to A.D. 28-29.'" (CE. i, 609,
610.) More monumental lies to the glory of God than those of the
distinguialied Church Fathers are not "A collection of apocryphal
Acts of the Apostles was formed in the Frankish Church in the sixth
century, probably by a monk." (Ib. p. 610.) There were also "the
works accredited to Dionysius the Areopagite, who was not the
author of the works bearing his name." (lb. p. 638.)

     Of highest importance because "these Acts are the chief source
for details of the martyrdom of the two great Apostles," as admits
the CE., special notice is made of the "Catholic" Acts of Sts.
Peter and Paul, of which many MSS of "the legend" existed, the
material import of which is thus not quite honestly summarized:
"The Jews have been aroused by the news of Paul's intended visit
(to Rome), and induce Nero to forbid it. Nevertheless the Apostle
secretly enters Italy; his companion is mistaken for himself at
Puteoli and beheaded. In retribution that city is swallowed up by
the sea. Peter receives Paul at Rome with joy. The preaching of the
Apostles converts multitudes and even the Empress. Simon Magus
traduces the Christian teachers, and there is a test of strength in
miracles between that magician and the Apostles, which takes place
in the presence of Nero. Simon essays a flight to heaven but falls
in the Via Sacra and is dashed to pieces, Nevertheless, Nero is
bent on the destruction of Peter and, Paul. The latter is beheaded
on the Ostian Way, and Peter is cruciffed at his request head
downward. Before his death he relates to the people the 'Quo
Vadis?' story. Three men from the East carry off the Apostles'
bodies but are overtaken. St. Peter is buried at 'the place called
the Vatican,' and Paul on the Ostian Way. These Acts are the chief
source for details of the martyrdom of the two great Apostles. They
are also noteworthy as emphasizing the close concord between the
Apostolic founders of the Roman Church." (CE. i, 611-12.)

     The reader is desired to bear well in mind the foregoing
paragraph, and particularly the last two sentences, the former of
immense significance when we come to review the falsified fiction
of the foundation of the Roman Church by Peter, -- the "chief
source" of which portentous claim is confessedly founded on the
crude and fantastic "legend"' of an admittedly forged document.
Another admission of forgery by the Fathers, before introducing
them formally, may be noted:, "Such known works as the Shepherd of
Hermas, the Epistle of Barnabas, the Didache or Teaching of the
Twelve Apostles, and the Apostolic Canons and Constitutions, though
formally apocryphal, really belong to patristic literature" (CE. i,
601), -- that is, they are forged writings of the Fathers.





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                  THE FORGFD "APOSTLES' CREED"

     The "Apotitles' Creed," forged by the Fathers several
centuries after the Apostles, must be added to the Patristic list.
Of this famous Creed, which every Christian presumably knows by
rote and piously recites in numberless services, CE. again
confesses it spurious: "Throughout the Middle Ages it was generally
believed that the Apostles, on the day of Pentecost, while still
under the direct inspiration of the Holy Ghost, composed our
present Creed, each of the Apostles contributing one of the Twelve
articles. This legend dates back to the sixth century, and is
foreshadowed still earlier in a sermon attributed to St. Ambrose,
which takes notice that the Creed was 'pieced out by twelve
separate workmen.'" (CE. i, 629.) Indeed, "not a few works have
been falsely attributed to St. Ambrose." (CE. i, 387; cf. p. 406.)

     We may smile at the peculiarly clerical way in which CE. would
"whitewash" the great Bishop of Milan, St. Ambrose (e. 340-397),
from the lie direct which admittedly he told in that Sermon, --
saying that the Bishop simply "takes notice that the creed was
pieced out," etc.; the truth being that Ambrose positively affirmed
the fable as truth, and may have invented it. His poisitive words
are; "that the Twelve Apostles, as skilled artificers, assembled
together, and made a key by their common advice, that is, the
Creed; by which the darkness of the devil is disclosed, that the
light of Christ may appear." (Ambrose, Opera, tom. iii., Sermon 38,
p. 265; quoted in The New Testament Apocrypha, New York, The Truth
Seeker Co.) -- a work which I feel impelled to commend to all who
wish to know at first hand the 25 remarkable Chureh "Gospel"
forgeries there collected.

                   THE FORGED ATHANASIAN CREED

     In likewise the celebrated Athanasian Creed of the Church,
attributed to St. Athanasius and so held by the Church "until the
seventeenth century" (CE. ii, 34), with most evil resiilts, is now
an admitter forgery. In words of Gibbon: "St. Athanasius is not the
author of the creed; it does not appear to have existed within a
century after his death; it was composed in Latin, therefore in one
of the Western provinces. Gennadius, patriarch of Constitantinoble,
was so much amazed by this extraordinary composition, that he
frankly pronounced it to be the work of a drunken man." (Petav.
Dogmat. Theologica, tom. ii, 1, vii, c. 8, p. 687; Gibbon, p. 598.)

                  JESUS CHRIST'S FORGED LETTERS

     We may look for a moment at several of the most notorious of
the forgeries perpetrated for the glory of God and for imposture
upon the superstitious Christians to enhance Pagan credtulity in
the tales of Christ. If the Gospel tales were true, why should God
need pious lies to give them credit? Lies and forgeries are only
needed to bolster up falsebood: "Nothing stands in need of lying
but a lie." But Jesus Christ must needs be propagated by lies; upon
lies, and what better proof of his actuality than to exhibit
letters written by him in his own handwriting? The "Little Liars of
the Lord" were equal to the forgery of the signature of their God,
-- false letters in his name, as above cited from that exhaustless 


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mine of clerical falsities, the Catholic Encyclopedia, which again
describes them, and proves that they 'Were forged by their great
Bisbop of Caesaria: "The historian Eusebius records [HE. I, xii],
a legend which he himself firmly believes concerning a
correspondence that took place between Our Lord and the local
potentate (Abgar) at Edessa. Three documents relate to this
correspondence: (1) the Letter of Abgar to Our Lord; (2) Our Lord's
answer; (3) a picture of Our Lord, painted from life. This legend
enjoyed a great popularity, both in the East, and in the West,
during the Middle Ages. Our Lord's Letter was copied on parchment,
marble, and metal, and used as a talisman or an amulet." (CE. i,
42.) But it is not true, as we have seen already confessed, that
Eusebius innocently believed that these forgeries were genuine --
for they were all shamelessly forged by Eusebius himself: "who
vouches that he himself translated it from the Syriac documents in
the archives of Edessa." (CE. i, 610.) Again it is said by CE.,
that these forged letters, with the portrait, were "accepted by
Eusebius without hesitation, and used by Addision in his work on
Christian Evidences as genuine" (Ib. vi, 217).

     It should be mentioned, first, that Abgar was not a personal
name of a King of Edessa, but was a generic title of all the rulers
of that small state: "By this title all the toparchs of Edessa were
called, just as the Roman Emperors were called Caesars, the Kings
of Egypt Pharaohs or Ptolemies, the Kings of Syria Antiochi." (ANF.
viii, 651, note.) With this first check on the forging Bishop, here
is what he said in his Church history, Book I, chapter the
thirteenth. (p. 63 seq.) Note the false fervor of the holy Bishop
to sugar-coat his circumstantial and commodious lie and fraud:
"While the Godhead of our Saviour and Lord Jesut, Christ was
proclaimed among all men by reason of the astonishing mighty-works
which He wrought, and myriads, even from countries remote from the
land of Judaea, who were afflicted with sicknesses and diseases of
every kind, were coming to him in the hope of being healed, King
Abgar sent him a letter asking Him to come and heal him of his
disease. But our Saviour at the time he asked Him did not comply
with his request. Yet He deigned to give him a letter in reply. ...
Thou hast in writing the evidence of these things, which is taken
from the Book of Records which was at Edessa; for at that time the
Kingdom was still standing. In the documents, then, which were
there, in which was contained whatever was done by those of old
down to the time of Abgar, these things are also found preserved
down to the present hour. There is, however, nothing to prevent our
hearing the very letters themselves, which have been taken by us
from the archives, and are in words to this effect, translated from
Aramaic into Greek.

     "'Copy of the letter which was written by King Abgar to Jesus,
and sent to him by the hand of Ananias -- [the Bishop was the
Ananias in this tale, and aptly named his letter-carrier], -- the
Tabularius, to Jerusalem:

     'Abgar the Black, sovereign of the country, to Jesus, the good
Saviour, who has appeared in the country of Jerusalem: Peace. I
have heard about Thee, and about the healing which is wrought by
Thy hands without drugs and roots. For, as it is reported, Thou
makest the blind to see, and the lame to walk; and Thou cleansest
the lepers, and Thou castest out unclean spirits and demons, and 

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Thou healest those who are tormented with lingering diseases, and
Thou raisest the dead. And when I heard all these things about
Thee, I settled in my mind one of two things: either that Thou art
God, who has come down from heaven, and doest these things; or that
Thou art the Son of God, and doest these things. On this account,
therefore, I have written to beg of Thee that Thou wouldest weary
Thyself to come to me, and heal this disease which I have. For I
have also heard that the Jews murmur against Thee, and wish to do
Thee harm. But I have a city, small and beautiful, which is
sufficient for two.'

     "Copy of those things which were written by Jesus in reply by
the hand of Ananias, the Tabularius, to Abgar, sovereign of the
country: --

     'Blessed is he that believeth in me, not having seen me. For
it is written concerning me, that those who see me will not believe
in me, and that those will believe who have not seen me, and will
be saved. But touching that which thou hast written to me, that I
should come to thee it is meet that I should finish here all that
for the sake of which I have been sent; and, after I have finished
it, then I shall be taken up to Him that sent me; and, when I have
been taken up, I will send to thee one of my disciples, that he may
heal thy disease, and give salvation to thee and to those who are
with thee.'

     "To these letters moreover, is appended the following, also in
the Aramaic tongue", -- here following the official record of the
visit of one "Thaddaeus the apostle, one of the Seventy," and him
wonderful works in Edessa. "These things were done in the year 340.
In order, moreover that these things may not have been translated
to no purpose word for word from the Aramaic into Greek, they are
placed in their order of time here. Here endeth the first book."
(HE. i, 13; ANF. viii, 651-653.) Bishop Eusebius is thus seen to
have been a most circumstantial liar and a well-skilled forger for
God. From this episcopal lie sprouted like toadstools a whole
literature of "various books concerning Abgar the King and
Thaddaeus the Apostle," in which are preserved to posterity a
series of five letters -- very much in the style of modern patent-
medicine testimonials -- written by Abgar to Tiberius Caesar and to
neighboring potentates, endorsing Jesus and his healing powers;
with a reply from Tiberius declaring that "Pilate has officially
informed us of the miracles of Jesus.". With respect to the other
letters testimonial, it is recorded: "Abgar had not yet received
answers to these letters when he died, having reigned thirty-eight
years." (Ibid. pp. 657-741, 706.)

     These crass episcopal forgeries were welcomed into the Church,
and for fifteen centuries have gone unrebuked by Pope or Church.
Even since the Reformation so strong was the belief in the Abgar-
Jesus forgeries, that notable prelates in England including
Archbishop Cave, have "strenuously contended for their admission
into the canon scripture. ... The Reverend Jeremiah Jones observes,
that common people in England have this Epistle in their houses, in
many places, fixed in a frame, with the picture of Christ before
it; and that they generally, with much honesty and devotion, regard
it as the word of God, and the genuine Epistle of Christ." (Quoted 


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in editorial note to the Epistles, in The Lost Books of the Bible,
p. 62.) To such state of superstitious credulity does the Church
with its pious impostures prostitute the minds of its ignorant and
credulous votaries. The portrait of Jesus, referred to above, is
said, in other versions of the Letter, to have been sent by Jesus
to the King; this portrait is now displayed at both Rome and Genoa.
(NIE. i, 38.)

                OTHER FORGERIES FOR CHRIST'S SAKE

     The pious fancy of the Fathers forged another official Letter,
in the name of what CE. calls "a fictitious person," one Lentulus,
pretended predecessor of Pilate as governor of Judaea, to the Roman
Senate, giving a description of the personal appearance of Jesus
Christ, and closing with the words, "He is the most beautiful of
the sons of men." This letter, says CE. "was certainly apocryphal";
it was first printed in the Life of Christ, by Ludolph the
Christian; though it is thought to be traceable to the time of
Diocletian. (CE. ix, 154.) This notion of the personal beauty of
Jesus is not shared by the "tradition" of the Fathers; for Jesus
Christ is declared by Cyril of Alexandria to have been "the ugliest
of the sons of men"; a tradition also declared by Fathers Justin
Martyr and Tertullian; to offset which evil notion there was forged
"a beautiful Letter, purporting to have been written by Lentulus to
the Roman Senate." (Ib. vi, 235.) But St. Augustine, says CE.,
"mentions that in his time there was no authentic portrait of
Christ, and that the type of features was still undetermined, so
that we have absolutely no knowledge of His appearance." (De
Trinitate, lib. vii, ch. 4,5; CE. vi, 211, n.)

     This, however, is contrary to the venerated Church fable and
artistic forgery current under the title of "St. Veronica's Veil,"
based on the tale in Luke (xxvii, 27) of the woman of Jerusalem who
offered to Jesus a linen cloth to wipe his face as he was carrying
his cross towards Calvary. On wiping his sweating face, the
supposed authentic likeness of the features of the Christ was
miraculously impressed upon the cloth. The lucky lady "went to
Rome, bringing with her this image of Christ, which was long
exposed to public veneration. To her are likewise traced several
other relies of the Blessed Virgin venerated in several Churches of
the West. To distinguish at Rome the oldest and best known of these
images it was called vera icon (true image), which ordinary
language soon made veronica ... By degrees popular Imagination
mistook this word for the name of a person" (CE. xv, 362), -- and,
Lo! Saint Veronica emerges from the canonizing Saint-mill of Holy
Church. Here we plainly see myth-in-the-making; and may appreciate
the moral splendor as well as crafty thriftiness of the Church of
God which thus supplies its Faithful ready-made with one of the
most cherished female Saints of the Calendar, -- a confessed myth
and forgery. His Holiness especially displayed and vouched for this
fake on March 19, 1930, when he preached his crusade against
Russia. But the Church also, in the Roman Martyrology, credits this
holy icon to Milan, so as to fool many other Faithful. (Ib. p.
363.) This mythical female Saint "has also been confounded with a
pious woman who, according to [Bishop] Gregory of Tours, brought to
the neighboring town of Bazas some drops of the blood of John the
Baptist, at whose beheading she was present," and CE. doesn't even 
wink. (Ib.)

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               JOSEPHUS FORGERY TESTIFIES OF JESUS

     So many confessed Christian forgeries in Pagan and Christian
names having been wrought to testify to Jesus Christ, it was, "one
naturally expects," says CE., that a Jewish "writer so well
informed as Josephus" must know and tell about Jesus; "one
naturally expects, therefore, a notice about Jesus Christ in
Josephus." And with pride it pursues: "Antiquities, VIII, iii, 3,
seems to satisfy this expectation." It proceeds to quote the
passage, which differeth only as one translation naturally differs
from another, from that in the Whitson translation; so I follow CE.
In Chapter iii Josephus treats of "Sedition of the Jews against
Pontius Pilate"; in section 1. he relates the cause and the
suppression of the mutiny, the ensigns of the army displaying the
idolatrous Roman Eagle, brought into the Holy City; in section 2.
he tells of the action of Pilate in bringing "a current of water to
Jerusalem, and did it with the sacred money," thus again arousing
a clash with the fanatics; "there were great numbers of them slain
by this means." Passing for the moment the notorious section 3,
Josephus the Jew begins section 4: "About the same time, also,
another sad calamity put the Jews in disorder," which he proceeds
to relate, ending the long chapter. Note that these section numbers
were not put in by Josephus, but are modern editor's devices to
facilitate citation, like the chapters and verses in the Bible. And
now for the much-debated section, sandwiched, in a whole chapter on
"Seditions of the Jews," between the accounts of two massacres of
his countrymen and "another sad calamity"; and thus we read -- note
the parentheses of CE. (viii, 376): --

     "About this time," quotes CE., "appeared Jesus, a wise man (if
indeed it is right to call Him a man; for He was a worker of
astonishing deeds, a teacher of such men an receive the truth with
joy), and He drew to Himself many Jews (and many also of the
Greeks. This was the Christ). And when Pilate, at the denunciation
of those that are foremost among us, had condemned Him to the
cross, those who had first loved Him did not abandon Him. (For He
appeared to them alive on the third day, the holy prophets having
foretold this and countless other marvels about Him.) The tribe of
Christians named after Him did not cease to this day." (see. 3.)

     About this time, also "another sad calamity [?] put the Jews
into disorder," (sec. 4). continues Josephus. CE. devotes over
three long columns to the task of trying to prove that this section
3, or at least "the portions not in parentheses," -- is genuine,
and was written, sometime before his death in 94 A.D., by the
Jewish Pharisee, Josephus. "A testimony so important," well says
CE., "could not escape the critics," -- and it has not. We cannot
follow the lengthy and labored arguments; the simple reading or the
section, in its bizarre context, and a moment's reflection, condemn
it as a pious Christian forgery. If the Pharisee Josephus wrote
that paragraph, he must have believed that Jesus was the Prophesied
Messiah of his people -- "This was the Christ." Josephus is made to
aver, he must then needs have been of "the tribe of Christians
named after Him." But whatever Josephus may have said about Jesus
is, indeed, not "a testimony so important" -- when we remember what
he did aver that he saw with his own eyes; the pillar of salt into
which Mrs. Lot was turned; and Eleazar the magician drawing the 


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devil by a ring and Solomonic incantations, through the nose of one
possessed, before Vespasian and all his army. If Josephus had
written that he knew Jesus the Christ personally, and had
personally seen him ascend into heaven through the roof of the room
in Jerusalem (Mk. xvi, 19, 20), or from the open countryside by
Bethany (Lk. xxiv, 50, 51), or "on the mount called Olivet" (Acts
i, 9, 12), -- we should remember that pillar of salt and that
devil-doctor, and smile.

     But, when and how did this famous passage get into The
Antiquities of the Jews? it, is pertinent to ask. The first mention
ever made of this passage, and its text, are in the Church History
of that "very dishonest writer," Bishop Eusebius, in the fourth
century, -- he who forged the Letters between Abgar and Jesus,
falsely declaring that he had found the original documents in the
official archives, whence he had copied and translated them into
his Ecclesiastical History. CE. admits, and I have the Contra
Celsum here before me, -- that "the above cited passage was not
known to Origen and the earlier patristic writers," -- though they
copied from Josephus the forged tale of the Letter of Aristeas
about the translating of the Septuagint; and "its very place in the
Josephan text is uncertain, since Eusebius (Hist. Eccl., II, vi)
must have found it before the notices concerning Pilate, while it
now stands after them" (HE. I, ii, p. 63); and it makes the curious
argument, which implies a confession: "But the spuriousness of the
disputed Josephan passage does not imply the historian's ignorance
of the facts connected with Jesus Christ"! For a wonder, that "a
writer so well informed as Josephus" should not, perhaps, know by
hearsay, sixty years after Jesus Christ, some of the remarkable
things circulated about him in current country-side gossip -- (if,
indeed, it were then current). But the fact is, that with the
exception of this one incongruous forged passage, section 3, the
wonder-mongering Josephus makes not the slightest mention of his
wonder-working fellow-countryman, Jesus the Christ, -- though some
score of other Joshuas, or Jesuses, are recorded by him, nor does
he mention any of his transcendent wonders, But, as CE. and I were
saying, none of the Fathers, before Eusebius (about 324), knew or
could find a word in the works of Josephus, of this momentous
"testimony to Jesus," over a century after Origen. That it did not
exist in the time of Origen is explicit by his own words; he cites
the supposed references by Josephus to John the Baptist and to
James, and expressly says that Josephus ought to have spoken of
Jesus instead of James; though Origen does not correctly describe
the reference to James; and the James passage, if not that also
about John, has a suspicious savor of interpolation.

     For a clear understanding of this, I will quote the passage of
Origen in his work against Celsus; it completely refutes the claim
that Josephus wrote the disputed and forged section 3. Origen says:

     "I would like to say to Celsus, who represents the Jew
accepting John somehow as a Baptist, who baptized Jesus, that the
existence of John the Baptist, baptizing for the remission of sins,
is related by one who lived no great time after John and Jesus. For
in the 18th book of his Antiquities of the Jews, Josephus bears
witness to John as having been a Baptist, and as promising
purification to those who underwent the rite. Now this writer, 


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although not believing in Jesus as the Christ, in seeking after the
cause of the fall of Jerusalem and the destruction of the temple
[said that it was 'to avenge James the Just'], whereas he ought to
have said that the conspiracy against Jesus was the cause of these
calamities befalling the people, since they put to death Christ,
who was a prophet, says nevertheless -- being, although against his
will, not far from the truth -- that these disasters happened to
the Jews as a punishment for the death of James the Just, who was
a brother of Jesus (called Christ), -- the Jews having put him to
death, although he was a man most distinguished for his justice."
(Origen, Contra Celsum, I, xlvii; ANF. iv, 416.)

     Josephus is thus quoted as bearing witness to John the
Baptist, not as the Heaven-sent "forerunner" of the Christ, but
simply as a Jewish religious teacher and baptizer on his own
account; and not a word by Josephus about the Christ, in whom it is
admitted that he did not believe as such, nor even mentions as the
most illustrious of those baptized by John, to the wondrous
accompaniment of a voice from Heaven and the Holy Ghost in dove-
like descent upon his head as he came up from the water. But
Origen, in his effort to get some Christian testimony from him,
misquotes Josephus and makes him say that John was baptizing "for
the remission of sins," whereas Josephus expressly says that the
efficacy of John's baptism was not for remission of sin but for the
purification of the body, as any washing would be. To vindicate
Josephus against Origen, the former's words are quoted. Josephus
recounts the defeat of Herod by Aretas, king of Arabia Petrea; and
goes on to say: --

          "Now some of the Jews thought that the destruction of
     Herod's army came from God, and that very justly, as a
     punishment of what he did against John, that was called the
     Baptist; for Herod slew him, who was a good man, and commanded
     the Jews to exercise virtue, both as to righteousness toward
     one another, and piety toward God, and so to come to baptism;
     for that the washing would be acceptable to him, if they made
     use of it, not in order to the putting away of some sins, but
     for the purification of the body: supposing still that the
     soul was thoroughly purified beforehand by righteousness. Now,
     when many others came in crowds about him, for they were
     greatly moved by hearing his words, Herod, who feared lest the
     great influence John had over the people might put it into his
     power and inclination to raise a rebellion, (for they seemed
     ready to do anything he should advise,) thought it best, by
     putting him to death, to prevent any mischief he might cause,
     and not bring himself into difficulties, by sparing a man who
     might make him repent of it when it should be too late.
     Accordingly, he was sent a prisoner, out of Herod's suspicious
     temper, to Macherus, the castle I before mentioned, and was
     there put to death." (Josephus, Antiq. Jews, Bk. XVIII, v, 2.)

     Beginning in section 4. of the same Book, and at length in
various chapters, Josephus goes into details regarding Salome; but
never a word of the famous dance-act and of the head of John the
Baptist being brought in on a charger to gratify her murderous
whim: the historical reason for the murder of John was political,
not amorous or jealous, as related by Gospel-truth.


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     Father Origen again falls into error in citing Josephus, this
time in the dubious passage where Josephus, who does not believe in
the Christ, yet gives him that title in speaking of the death of
James. With typical clerical bent Father Origen imputes the fall of
Jerusalem and the destruction of the temple to the sin of the Jews
in crucifying the Christ; and says that Josephus, in seeking the
cause of the disasters which befell the Holy City and people,
attributes them to the killing of the Christ's brother. The Holy
City and temple were destroyed in 70 A.D., which was well after the
time of the supposititious James, as his demise is recorded in the
suspected passage of Josephus. He related the death of Festus,
which was in 62 A.D., the appointment by Nero of Albinus as his
successor, and the murder of James at the instigation of the high
priest Ananus, before Albinus can arrive. this sentence is to be
read in the text of Josephus:

          "Festus was now dead, and Albinus was but upon the road;
     so he (Ananus) assembled the sanhedrin of judges, and brought
     before them the brother of Jesus, who was called Christ, whose
     name was James, and some others; and when he had formulated an
     accusation against them all breakers of the law, he delivered
     them to be stoned." (Jos., Antiq. Jews, Bk. XX, ix, i.)

     Bishop Eusebius cannot pass over this chance to turn another
Jewish testimony for his Christ; he says that "The wiser part of
the Jews were of the opinion that this -- (the killing of James) --
was the cause of the immediate siege of Jerusalem ... Josephus also
has not hesitated to superadd his testimony in his works. "These
things,' he says, 'happened to the Jews to avenge James the Just,
who was the brother of him that is called Christ, and whom the Jews
had slain, notwithstanding his preeminent justice.'" (Euseb. Hist.
Eccles. Bk. II, ch. 23.)

     The reader may judge of the integrity of these pretended
Jewish testimonies to the Baptist and to the brother of the Christ,
both suspicious per se, and both falsely cited by Father Origen,
who in all this could not find the famous section 3, first found a
century later by Bishop Eusebius; and which Origen makes it
positive Josephus had not written and could not have written. Is it
a violent suspicion, and uncharitable, to suggest that the holy
Bishop who forged the Letter of his Christ, and lied about finding
it in the Edessa archives, really "found," in the sense of
invented, or forged, the Josephus passages first heard of in his
Church History?

     But Bishop Eusebius, with a sort of "stop thief" forethought,
himself imputes forgery to those who would question or discredit
his own pious inventions, while with unctuous fervor pretended
truth he appeals to the wonderful "testimonies of Josephus," which
he has just fabricated. After quoting and misquoting Josephus with
respect to John the Baptist and Jesus Christ, he thur solemnly
couches for their false witness: "When such testimony as this is
transmitted to us by an historian who sprung from the Hebrews
themselves, both respecting John the Baptist and our Savior, what
subterfuge can be left, to prevent those from being convicted
destitute of all shame, who have forged the acts against them?"
(Eusebius, HE. I, xi.) The Bishop justly pronounces his own 


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condemnation. This, says Gibbon, "is an example of no vulgar
forgery." (Chap. xvi.) In view of the convicting circumstances, and
of his notoriously bad record, it, is not uncharitable to impute
this Josephus forgery to Bishop Eusebius.

                      THE OWL-ANGEL FORGERY

     Another story of Pagan superstition related by Josephus, and
twisted by the Christian invention of Bishop Eusebius and the
sacred writers of Acts into inspired "history" and truth of God, is
the celebrated angel-owl passage relating to the tragic death of
the King, Herod Agrippa. Josephus tells that Herod went to Caesarea
to attend a celebration in honor of Caesar; that as Herod entered
the stadium, clad in a robe of silver tissue, the rays of the sun
shone upon it resplendently, making him look like a supernatural
being; whereupon the crowd cried out hailing him as more than
mortal, as a god; but his mortality was quickly made evident by his
sudden illness and death. It may be explained that the word "angel"
(Greek, angelos) means simply "messenger" or herald. Thus proceeds
Josephus:

          "But" he [Herod] presently afterward looked up, he saw an
     owl sitting upon a certain rope over his head, and immediately
     understood that this bird was a messenger [Gr. angelos] of
     ill-tidings." Herod was shortly seized with "severe pains in
     his belly," and died after five days of suffering." (Jos.
     Antiq. Jews, XIX, viii, 2.)

     This was too Paganish and prosaic for the pious Christian
fancy of Bishop Eusebius; so while he was forging the "Jesus
passage," he proceeded to give Christian embellishment for
edification to the "owl" story, with its use of the word "angelos."
So he quotes in full the narration of Josephus, under the chapter
heading "Herod Agrippa persecuting the Apostles, immediately
experienced divine Judgment." he first relates the "martyrdom of
James" by Herod, and the imprisonment of Peter, as recorded in
Acts, and proceeds: "The consequences, however, of the king's
attempts against the apostles, were not long deferred, but the
avenging minister of divine justice soon overtook him. ... As it is
also recorded in the book of Acts, he proceeded to Caesarea, and
there on a noted festival, being clad in a splendid and royal
dress, he harangued the people. ... The whole people applauding him
for his harangue, as it were the voice of a god, and not of a man,
the Scriptures relate, 'that the angel of the Lord immediately
smote him and being consumed by worms, he gave up the ghost.' It is
wonderful to observe, likewise, in this singular event, the
coincidence of the history given by Josephus, with that of the
sacred Scriptures. In this he [Josephus] plainly adds his testimony
to the truth, in the nineteenth book of his Antiquities, where he
relates the miracles in the following words: [here quoting Josephus
in full, until he reaches the owl-story, when he thus falsifies]:
-- 'After a little While, raising himself, he saw an angel
[angelos] hanging over his head upon a rope,, and this he knew
immediately to be an omen of evil'! Thus far Josephus: in which
statement, as in others, I can but admire his agreement with the
divine Scriptures"! (Eusebius, HE. II, x.) An angel hanging on a
rope over one's head might well have been taken by a superstitious 


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person as ominous of something -- maybe of a hung angel. This pious
story, with the owl piously metamorphosed into an angel, was
apparently cribbed from Josephus also by the writer of Acts, or
maybe "interpolated" into it by the fanciful Bishop. There we find
this Pagan-Jewish anecdote retold by divine inspiration thus
embellished over Josephus and Eusebius: "And immediately the angel
of the Lord [Gr. angelos Kurioul smote him, because he gave not God
the glory: and he was eaten of worms and gave up the ghost"! (Acts
xii, 20-23.) Note the almost identical words, except for the
progressive embellishments: Josephus' owl thus became first an
angel of evil omen, then the avenging minister of the wrath of God,
aided by devouring worms to give true Christian zest and spite to
the simple Pagan superstition. Herod probably died from acute
indigestion caused by the excesses of the festivities, or from an
attack of peritonitis or appendicitis. Profane history of the event
does not chronicle the devouring, avenging worms of God.

     The forgery of pious documents of every imaginable character
was among the most constant and zealous activities of the holy
propagandists of the Christian Faith, from the beginning to the
critical era when forgeries were no longer possible or profitable.
A fitting close to this review is the following omnibus confession
-- the Churches cheating each other by forgeries:

          "Indeed, in later times, we hear of recovered autographs
     of Apostolic writings in the controversies about the Apostolic
     origin of some Churches or about claims for metropolitan
     dignity. So the autograph of the Gospel of St. Matthew was
     said to have been found in Cyprus. ... Eusebius (Hist. Eccles.
     vii, 19) relates that in his time the seat of St. James was as
     yet extant in Jerusalem. Of old pictures of Apostles, see
     Eusebius, ibid, vii, 18. Whether or not even the oldest of
     these statements are historically true remains still a mooted
     question. We regard it as useless to record what may be found
     on these topirg in the vast amount of matter that makes up the
     apocryphal Acts of the Apostles and other legendary
     documents." (CE. 635.)

     Among some of these not already mentioned are found "The
Gospel of Our Lord Jesus Christ, the Canons of Pseudo-Hippolytus,
The Egyptian Church Ordinance." (CE. i, 636.) Also: "In the last
years of the fifth century a famous document attributed to Popes
Gelasius and Hormisdas adds ... a list of books disapproved, the
works of heretics, and forged Scriptural documents." (CE. vi, 4.)
A glance at the Index-volume of CE. reveals the numerous forged
works attributed to many of the Fathers of the early Church, listed
under the word Pseudo, or false, which word is to be understood as
prefixed to each of the following names: Pseudo-Alquin, Ambrosius,
Antoninus, Areopagite, Athanasius, Augustine, Barnabas,
Callisthenes, Chrysostom, Clement, Epiphanius, Gelasius, Gregory,
Nazianzen, Hegesippus, Hippolytus, Ignatius, Isidore, Jonathan,
Justin, Matthew, Prochorus, Tertullian, Zaeharius. The pious
ignorant "Christians, who for the most part are untrained and
illiterate persons," as shown in the Octavius of Minucius Felix (V,
xi), and the whole Church, were gulled by these frauds for a
thousand years.



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     Before looking into the forgery of the New Testament Books, we
shall first draw, from their own words, cameo pen-sketches of those
great men of God and of Holy Church, who under the fond name of
Fathers, but with the minds and devious ways of little children,
forged the sacred documents of the Faith, and by their pious labors
of fraud and forgery founded what is credulously called the Church
of Christ and the Most Holy Christian Faith.

                          ****     ****

                     FORGERY IN CHRISTIANITY

         Abbreviations used for most often used sources:

     The libraries of the Union Theological Seminary and of
Columbia University, in New York City, were the places of the finds
here recorded. Cited so often, space will be saved for more
valuable uses by citing by their initials, -- which will become
very familiar -- my chief ecclesiastical authorities, towit:

     The Ante-Nicene Fathers, cited as ANF.; A Collection of the
extant Writings of all the Founders of Christianity down to the
Council of Nicaea, or Nice, in 325 A.D. American Reprint, eight
volumes. The Christian Literature Publishing Co., Buffalo, N.Y.,
1885. [xxx]

     The Nicene and Post-Nicene Fathers, cited as N&PNF.; First and
Second Series; many volumes; same publishers.

     The Catholic Encyclopedia, cited as CE.; fifteen volumes and
index, published under the Imprimatur of Archbishop Farley; New
York, Robert Appleton Co., 1907-9.

     The Encyclopedia Biblica, cited as EB., four volumes; Adam &
Charles Black, London, 1899; American Reprint, The Macmillan Co.,
New York, 1914.

                          ****     ****

    Reproducible Electronic Publishing can defeat censorship.

                  The UNITED STATES of America
                        must again become
                 The Free Market-Place of Ideas.

   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 America.

                          ****     ****
                         You are reading
                     FORGERY IN CHRISTIANITY
                               by
                         Joseph Wheliss
                              1930

                          ****     ****

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            36 page printout, pages 112 to 147 of 322
                           CHAPTER IV

               THE SAINTLY "FATHERS" OF THE FAITH

     "The greater Saint, the greater Liar." Diegesis.
     "The principal historians of the patristic period cannot
always be completely trusted." (CE. vi, 14.)


     EMBRACED WITIFIN CE.'s confession of patristic
untrustworthines and perversion of truth is every "Father" and
Founder of the Church 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 the Christ and the
Christian religion solely and altogether depend. They dertroy it.

     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 Infidels. The "Fathers" and founders
of the Christian religion and Church of Christ were, all of them,
ex-Pagan charlatans -- "we who formerly used magical arts," as
Father Justin Martyr admits (I Apology, xiv), who took up the new
Christian 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,
Fathtrs 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.

     It is of capital importance to an intelligent and adequate
understanding of the Christian 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
Church. 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 Paul, counted it no sin (Rom. iii, 7), as we
have seen confessed. lake Paul, "being crafty," they made a holy
craft of catching the credulous with guile; and like Paul, they
boasted of it. (2 Cor. xii, 16.)

     For the ampler appreciation of the utter incapacity of these
pious ex-Pagan and ex-Magician 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 Church,
Creed, and Dogma, 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
Christian propaganda; together with sundry forgeries perpetrated by
them or in their sainted names.




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     An admirable norm and test of trustworthiness is stated by
Middleton, 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 mark of a good Christian." (Ibid,
Preface, v.) Their faith reasons -- if at all -- in the terms of
Father Tertullian: "It is by all means to be believed, because it
is absurd; the fact is certain, because it is impossible." (De
Carne Christi, ch. v, ANF. iii, 525.)

     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 the Church, 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 Church
history, and even yet!

     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 Christans, 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.

     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 Christianity
and its earliest development, are chiefly the New Testament
Scriptures and various sub-Apostolic writings, the authenticity of
which we must to a great extent take for granted here. (CE, iii,
712.) The Christian religion and the Church thus confessedly 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.







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                      PATRISTIC "TRADITION"

     This word "tradition," of Fathers and Chirch, 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 System 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.)

     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 the Church 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 infinitum cannot make it into a
truth.

     In a note to one instance of patristic tradition recorded in
the bulky collection, the editors of the ANF., 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 Eusebius, the first Church historian, on
the "traditions" of good Father Bishop Papias, firist of the sub-
Apostolic Fathers: "These sayings [of Jesus Christ and apostles]
consisted of a number of strange parables, and doctrines of our
Saviour, which the authority of so venerable a person, who had
lived with the apostles, imposed on the Church as genuine." (Mist.
Eccles. Bk. III, ch. 39.) But this is simply another fictitious
"tradition," that Papias "lived 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,





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               THE TWELVE "TRADITIONAL" APOSTLES 

     There were Twelve Tribes of Israel: and Moses, coming down
from Sinai, appointed twelve young men "according to the twelve
tribes of Israel" to sacrifice at the twelve phallic pillars which
he get up to celebrate the giving of the Law. (Ex. xxiv, 4-5.) So
"tradition" has it that Jesus appointed Twelve Apostles: "The
number twelve was symbolical, corresponding to the twelve tribes of
Israel" (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 the Christ-
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,

     After the same "symbolical" fashion the legendary "Seventy
Elders of Israel," commanded by Yahveh and chosen by Moses (Num.
xi, 16, 24), had their counterpart in the equally legendary
"Seventy Disciples, whom also the lord appointed" (Luke 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. Bear 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.

     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
Shakespeare and all playwrights and fiction-writers create for the
actors of their plays and works of admitted fiction.

     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 Areopagitc," who "clove unto Paul" 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 Christians "at the very earliest in the latter
half of the fifth century," and which were "of highest and
universully acknowledged authority, both in the Western and in the
Eastern Church, lasting until the beginning of the fifteenth
century," followed by a "period of aharp conflict Waged about their
authenticity, begun by Laurentius Valla, 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
Peter, James, John, Timothy, Carpus, and others." (CE. vii, 345.)
If these great Apostles 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 Christian
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 


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and self-contradictory roles, as we shall promptly see? For fifteen
hundred years, and until "only within recent years," were the
Dionysian forguries tenaciously proclaimed as genuine by the Holy-
Ghost-guided Church; 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 Peter, Paul,
John, et als., are admittedly "fictitious personages," how do they
acquire the flesh and blood of actual persons in Gospels and
Epistles? We shall see.

                         I. The Apostles

     Two of them, the principal, Peter anh John, are described to
be "anthropoi agrammatoi kai 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 Jews, to be his counsellors and associates in the
establishment of his earthly and heavenly Kingdoms -- of Jews. As
for the King-to-be and his prospective Court, a saddening and
repellent portraiture is sketched in the inspired Biographics:
though it is true, "The chronology of the birth of Christ and the
subsequent Bibical events is most uncertain." (CE. vii, 419.) His
parents and family regarded him as insane and sought to resrtrain
him by foree. (Mark iii, 21; cf. John x, 20.) He and his Apostle-
band toured Palestine 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 John the Baptist, 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 James was an unkempt and filthy
as any Saint in the calendar; of him Bishop Eusebius records:
"James, 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 Troupe 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.

                   APOSTOLIC GREED AND STRIFE.

     As for the Twelve, the hope of great reward was the inspiredly
recorded motive of these peanants; 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 the Chosen Twelve is
constantly revealed throughout the inspired record. hardly had the
Holy Twelve gotten organized and into action, when the cunning and
crafty Peter, spokesman for the craft, boldly came forward and
advanced the itching palm: "Then answered Peter and said unto him,
Behold we have forsaken all, and followed thee; what shall we have
therefore?" (Matt. xix, 27.) And the Master came back splendidly
with the Promise: "And Jesus said unto them, Verily I say unto you,
That ye which have followed me, in the regeneration, when the Son 


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of Man shall sit in the throne of his glory, ye also shall sit upon
twelve thrones, judging the twelve tribes of Israel" (Matt. 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.

     The Mother of James and John, probably inspired by them, and
zealous for their greater glory, came secretly with her two sons,
to Jesus, "worshipping him, and desiring a certain thing of him"
(Matt. xx, 20); and when Jesus asked her what it was, "she saith
unto him, Grant 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 Mark contradicts the assurance of Matthew that it was Mrs.
Zebedee who came and made the request, and avers that "James and
John, the sons of Zebedee, come unto him, stying, Maister, we would
that thou shouldst do for us whatsoever we shall desire," and
stated their own modest demands for preferment. (Mark 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." (Matt. xxix, 24; Mark x, 41.)

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

                    II. The Apostolic Fathers

     Under this rubric CE. lists, as those who were "converted with
the apostles," and, after them. were the first propagandists of the
Truth, the Catholic Saints Clement, Ignatiut;, Polycarp, Barnabas,
and Hermas; they fill up the first half of the second century of
the era. Tte "traditions" preserved of these saintly Fathers of the
Church are very scanty and dubious; but from what exists they were
all within the apostolic description of Peter and John, "ignorant
and unlearned men," and like Bishop Pipias, as described by Bishop
Eusebius, "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-Pagans, and (with the alleged
exception of "Pope" Clement), were Greeks, of scattered parts of
the Empire, who wrote and taught in Greek, and with the very
questionable exception of Clement, had nothing to do with "the
Church which sojourns at Rome." Each was the Bishop and hend of his


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own local, and independent, Church; and never once does one of them
(except Clement of Rome, in a forged Epistle), speak of or mention
the Church of Rome, or more than barely mention Peter (and only as
one of the Apostles), 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 Pagan gods, and the Sibylline
oracles, as inspired testimonies of Jesus Christ. The significance
of all this will appear.

     1. CLEMENT OF ROME (about 30-96 A.D.). He is alleged to be the
first, second, third, or fourth, Bishop, or Pope, of Rome (CE. iv,
13); and to be the author of two Epistles to the Corinthians,
besides other bulky and important forgeries, thus confessed and
catalogued by CE:

     "Many writings have been faslely attributed to Pope St.
Clement: (1) The 'Second Clementine Epistle to the Corinthians.'
Many critics have believed them genuine [they having been read in
the Churches]. ... But it is now admitted on all hands that they
cannot be by the same author as the genuine [?] Epistle to the
Corinthians. ... (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.)

     The second of these alleged Epistles of Clement to the
Corinthians 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 Church -- 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 Rome, 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 Rome 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 Paul, 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 Philippian."
(CE. iv, 13.) "Who the Clement was to whom the writings were
asscribed, cannot with absolute certainty be determined." (ANF. i,
2.)

     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 Church of God which
sojourns at Rome, to the Church of God sojurning at Corinth." There
is only one MS. of it in existence, a translation into Latin from
the original Greek. This is the celebrated MS. of "Holy Scripture" 


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known as Codex A, which was discovered and presented to Charles I
of England by Cyril of Alexandria, in 1628; the Fathers cited both
I and II Clement as Seripture. On this MS., at the end of I
Clement, is written, "The First Epistle of Clement to the
Corinthians": 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. (ANF. viii, 55-56.)

     By whomever this "First Epistle" was written, by Father,
Bishop, or Pope of Rome, his zeal and his intelligence are
demonstrated by his argument, in Chapter xxv, 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 Eastern lands, that is, in
Arabia and the countries round about. There is a certain bird which
is called a phoenix. This is the only one of its kind, and lives
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 Arabia into Egypt, to the
City called Heliopolis. 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." (ANF. i. p. 12. Note: "This fable
respecting the phoenix is mentioned by Herodotus (ii, 73) and by
Pliny (Nat. X, 2), and is used as above by Tertullian (De Resurr.,
see. 13), and by others of the Fathers." CF,. iv, 15.)

     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 the Church which sojourns at Roine.

     2. IGNATIUS: Saint, Bishop of Antioch (born in Syria, 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 Ignatius was the
child whom the Saviour took up in his armos, as described in Mark,
ix, 35." (CE. vii, 644.) "If we include St. Peter, Ignatius was the
third Bishop of Antioch," (CE, vii, 644), -- thus casting doubt on
another and a most monumental but confused Church "tradition." He
was the subject of very extensive forgeries; fifteen Epistles bear
the name of Ignatius, including one to the Virgin Mary, and her
reply; two to the apostle John, others to the Philippians,
Tarsians, Antiocheans, Ephesians, Magnesians, Trallians, Romans,
Philadelphians, Smyrneans, and to Polycarp, besides a forged
Martyrium; the clerical forgers were very active with the name of
Saint Ignatius. Of these, eight Epistles and the Martyrium are
confessedly 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
Antioch" (ANF. i, 46; CE. vii, 645); though, says CE., "if the 


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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
Polycarp to the Philippians, which mentions each of them by name
... UNLESS, indeed, that of Polycarp itself be regarded as
interpolated or FORGED." (Ib. p. 646.)

     As good proofs as may be that these "seven genuine" are late
forgeries, are: of each one of them, as printed in the ANF., 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 Peter and
Paul, constituting the "interpolated" part of Chap. vii of the
Epistle to the Romans, hereafter noticed. That as a whole they are
late forgeries, is further proved by the fact, stated by Cardinal
Newman, that "the whole system of Catholic 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 the Imperial Chureh as having been instituted by the
humble Nazarene, -- who was to "come again" and put an end to all
earthly things within the generation; the infallibility of the
Church, the supernatural virtue of virginity, and the primacy of
the See of Rome, -- at the supposed time of Ignatius, a little
horde of nondescripts burrowing in the Catacombs of imperial Rome!
Oh, Church 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 Saint Ignatius did not write anything
authentic, he escapes the self-condemnation of the other Apostolic
Fathers. May his martyred remains rest in peace.

     3. POLYCARP: (69 -- 155). Saint, Bishop of Smyrna, Martyr.
Only one Epistle, addressed to the Philippians, remains of
Polycarp, and of it CE. discusses the "serious qucstion" of its
genuineness, which depends upon that of the Ignatian 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 Church of God, cannot you produce something of your
Saints that isn't a forgery?

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


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exclaimed to those around, "prophetically, 'I am to be burned
alive.'" 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 Polycarp.' 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 (xiv). Then (Chap. xv):

          "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
     frankincene 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 the Church at Smyrna, ANF. i. 39-44;
     CE. xii, 221.)

     Even 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!

     4. BARNABAS: (no dates given): Saint, a Jew; styled an
Apostle, and variously a Bishop, and wholly "traditional." "Though
nothing is recorded of Barnabas for some years, he evidently
acquired a high position in the Church"; for "a rather late
tradition recorded by Clement of Alexandria and Eusebius -- [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 Milan, as preaching at
Alexandria and at Rome, whose fourth Bishop, St. Clement, he is
said to have converted, and as having suffered martyrdom in Cyprus.
The traditions are all late and untrustworthy. He is credited by
Tertullian (probably falsely) with the authorship of the Epistle to
the Hebrews, and the so-called Epistle attributed to him." (CE. ii,
300, 301.) Saint Barnabas, or his clerical counterfeiter, had some
queer notions of natural history. Expounding the reasons why Moses
banned certain animals as "unclean" and unfit for "Kosher" food,
the Saintly writer says: that Moses banned the hare, "Because the
hare multiplies, year by year, the places of its conception; for as
many years as it lives, 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. Barnabas, Ch. x,; ANF. i, 143.) 


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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," Mary, that she "per aurem concepit --
conceived through her ear" -- as sung in the sacred Hymn of the
Church:

          "Gaude Virgo, mater Christi,
               Quae per aurem concepisti,
                    Gabriels nuntio."
                    (Lecky, Rationalism in Europe, 1, p. 212.)

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

     5. HERMAS: Saint, Martyr, seems to have missed being Bishop,
"first or second century," -- though the Church Saint record is so
confused that I cannot vouch whether this one is the reputed author
of the forged Epistle of Barnabas. But "in the lists of the Seventy
Apostles by the Pseudo-Doretheus and the Pseudo-Hippolytus [two
more forgeries], Hermas figures as Bishop of Philippi. No one any
longer supposes that he was the author of the Shepherd of Hermas,
the date of which is about 40 A.D., though from Origen onwards
Church-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 Scripture" and included as such in the MSS. of Holy Writ; but
it is called "apocryphal and false," -- like everything else the
Holy Church has ever had for "Scripture" or for self-
aggrandizement. The pious author quotes the quaint forged Eldad and
Medad as Scripture, and the Pagan Sibyls as inspired Oracles of
God.

                 III. The Sub-Apostolic Fathers

     6. PAPIAS: (about 70-155 A.D.); Bishop of Hieropolis, in
Phrygia, of whose "life nothing is known" (CE. xi, 459); who, after
the Apostles and contemporary with the early Presbyters, was the
first of the sub-Apostolic Fathers. He was an ex-Pagan Greek, who
flourished as a Christian Father and Bishop during the first half
of the second Christian century; the dates of his birth and death
are unknown. He is said to have written five Books entitled
"Expositions of the Oracles 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 Eusebius (HE.
iii, 39), quoted by CE. (xi, 549), "Papias 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.] Scriptures." (HE. iv, 36,) As examples,
Eusebius cites "a wild and extraordinary legend about Judas
Iscariot attributed to Papias," wherein he says of Judas; "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 


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his bowels gushed out." (ANF. i, 153.) This Papian "tradition" of
course impeaches both of the other contradictory Scriptural
traditions of Judas, towit, that "he went and hanged himself"
(Matt. 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 Eusebius says that Bishop Papias
states that "those who were raised to life by Christ lived on until
the age of Trajan," -- Roman Emperor from 98-117 A.D. Father Papias
falls into what would by the Orthodox be regarded as "some" error,
in disbelieving and denying the early crucifixion and resurrection
of Jesus 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 Jesus Christ lived 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 Papias relates the
raising to life of the mother of Manaimos; also the drinking of
poison without harm by Justus Barsabas; which fables he supported
by "strange parables of the Savior and teachings of his, and other
mythical matters," says Bishop Eusebius (quoted by CE.), which the
authority of so venerable a person, who had lived with the
Apostles, imposed upon the Church as genuine." (Eusebius, Hist.
Eccles. Bk. III, ch. 39.) But Father Papias -- this is important to
remember -- is either misunderstood or misrepresented, in his claim
to have known the Apostles, or at least the Apostle John; for, says
CE., in harmony with EB. and other authorities: "It is admitted
that he could not have known many Apostles. ... Irenaeus and
Eusebius, who had the works of Papias before them, understood the
presbyters not to be Apostles, but disciples of disciples of the
Lord, or even disciples of disciples of the Apostles." (CE. xi,
458; see Euseb. HE. III, 39.) This fact Papias 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 Andrew or Peter said, or what was said by
Philip, or by Thomas, or by James, or by John, or by Matthew, or by
any other of the Lord's disciples: which things Aristion and the
presbyter John, 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 living and abiding voice." (Papias, Frag. 4; ANF. i,
153.)

     One of the "wild and mythical matters" which good Father
Papias relates of Jesus Christ, which is a first-rate measure of
the degree of his claimed intimacy with John the Evangelist, and of
the value of his pretended testimony to the "Gospels" of Matthew
and Mark, to be later noticed, is the "curious prophecy of the
miraculous vintage in the Millennium which he attributes to Jesus
Christ," as described and quoted by CE. In this, Papias assures us,
on the authority of his admirer Bishop Irenaeus, that he "had
immediately learned from the Evangelist St. John himself," that:
"the Lord taught and said, That the days shall come in which vines
shall spring up, each having 10,000 branches, and in each branch
shall be 10,000 arms, and on each arm of a branch 10,000 tendrils,
and on each tendril 10,000 bunches, and on each bunch 10,000
grapes, and each grape, on being pressed, shall yield five and
twenty gallons of wine; and when any one of the Saints 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 


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pious twaddle of multiplication by 10,000 is continued by Father
Papias with respect to grains of wheat, apples, fruits, flowers and
animals, precisely like the string of jingles in the nursery tale
of The House that Jack Built; even Jesus got tired of such his own
alleged inanities and concluded by saying: "And those things are
believable by all believers; but the traitor Judas, 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 live 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 Jesus, 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; ANF. i, 564.) How far less wild a myth,
one may wonder, is this prolific propagation than that fabled by
this same John the Evangelist in his supposed "Revelation," wherein
he saw in heaven the River of Life proceeding out of the Throne of
God and of the Lamb, and "in the midst of the street of it, and on
either side of the River, was there the Tree of Life, which bare
twelve manner of fruits, and yielded her fruit every month: and the
leaves of the Tree 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.)

     7. JUSTIN MARTYR: (c. 100-165): Saint, Martyr, a foremost
Christian Apologist. A Gentile ex-Pagan of Samaria, turned
Christian, and supposed to have suffered martyrdom in the reign of
Marcus Aurelius, in whose name he forged a very preposterous
rescript. His principal works, in Greek, are his two Apologies, the
first addressed to the Emperor Antoninus Pius, whose reply he also
forged; the second to "the sacred Senate" of Rome; his Dialogue
with Trypho the Jew, and his Hortatory Address to the Greeks. He
describes himself and fellow Christian Fathers as "we who formerly
used magical arts." (I Apol. ch. xiv.) The burden of his arguments
is Pagan "analogies" of Christianity, the contents of many of his
chapters being indicated by their captions, as "The Demons Imitate
Christian Doctrine," and "Heathen Analogies to Christian Doctrine,"
in chapters xiv and xv of his First Apology, and elsewhere. His
whole faith in Christ and in Christianity, he declares, is
confirmed by these heathen precedents and analogies: "Be well
assured, then, Trypho, that I am established in the knowledge of
and faith in the Scriptures by those counterfeits which he who is
called the Devil is said to have performed among the Greeks; just
as some were wrought by the Magi in Egypt, and others by the false
prophets in Elijah's days. For when they tell that Bacchus, son of
Jupiter, was begotten by [Jupiter's) intercourse with Semele, 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 Jacob, and recorded by Moses? ... 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
Perseus was begotten of a virgin, I understand that the deceiving
serpent counterfeited this also." (Dial, with Trypho, ch. lxix; 
ANF. i, 233.)
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     Father Justin 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. liv, passim.) The devils "having heard it proclaimed through
the prophets that the Christ was to come, ... they put forward many
to be called the sons of Jupiter, 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 Bacchus was the son of
Jupiter, and gave out that he was the discoverer of the vine"; and
so through many twaddling chapters, repeating the argument with
respect to Bellerophon and his horse Pegasus, of Perseus, of
Hercules, of AEsculapius, etc., as "analogies" prophetic of
baptism, sacraments, the eucharist, resurrection, etc., etc. The
Pagan 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, Jesus 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 Jupiter.
... 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 Mercury
is the angelic word [Logos] of God. ... And if we even affirm that
He was born of a virgin, accept this in common with what you accept
of Perseus. 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; ANF. i, 170; cf. Add. ad Grace. ch. lxix;
Ib. 233.)

     Father Justin also retails to the Emperor the old fable of
Simon Magus and his magical miracles at Rome, 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 Jupiter 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 Samaritans Simon and
Menander, who did many mighty works by magic; ... and so greatly
astonished the sacred Senate and people of the Romans that he was
considered a god, and honored with a statue; ... which statue was
erected in the river Tiber, between the two bridges, and bore this
inscription in the language of Rome: 'Simoni Deo Sancto -- To Simon
the holy God" (I Apol. chs. xxvi, lvi; ANF. i, 171, 182; cf. Iren.
Adv. Haer. ch. xxiii; ANF. i, 347-8; Euseb. 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 Pagan god!

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


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

     8. IRENAEUS (120-c. 200) Saint, Martyr, Bishop of Lyons; ex-
Pagan of Smyrna, who emigrated to Gaul 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 the Church, 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 Adversus Haereses, 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 Christian antiquity." Bishop St.
Irenaeus quotes one apt sentiment from Homer, the precept of which
he seems to approve, but which he and his Church confreres did not
much put into practice:

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

                     JESUS DIED OF OLD AGE!

     Most remarkable 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 Jesus Christ," in the form
of the "tradition" that Jesus 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
Apostles, avows Bishop Irenaeus, like Bishop Papias earlier in the
century; and he boldly combated it as "heresy." It is not true, he
asserts, that Jesus 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 John the
Apostle 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. Textually, and with quite fanciful
reasonments, he says that Jesus did not die so soon:

          "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 


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     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.'

          "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. ...

          "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 Asia with John, the disciple of the Lord,
     (affirming) that John conveyed to them that information. AND
     HE REMAINED AMONG THEM UP TO THE TIMES OF TRAJAN [Roman
     Emperor, A.D. 98-117]. Some of them, moreover, saw not only
     John, but the other Apostles 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; ANF. I, 891-2.)

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

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

     9. TERTULLIAN: Bishop of Carthage, in Africa; ex-Pagan 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 [Enoch] as inspired, ... also recognizes IV
Esdras and the Sibyl." (CE. xiv, 525.)

     He was the most violent distribist of them all in promoting
the Christian religion, but renounced Christianity after 200 and
became equally violent in propagating the extravagant heresy of 


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Montanus. In this recantation of faith he gave evidence that he was
in error in his former complete acceptance of Christianity 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 Christian Faith: "One
has succeeded in finding definite truth, when he belie lies. ...
After we have believed, search should cease." (Against Heresies,
ch. xi; ANF. iii, 248.) Tertullian is noted for several
declamations regarding the assurance of faith which have become
famous, as they are fatuous: "Credo 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 Carne Christi, ch. v; ANF. iii, 525.) Reasoning
thus, -- or quite without reason -- Christians yet believe these
confessed absurdities and impossibilities.

     Tertullian 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; ANF. 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 the Veiling of Virgins,
ch. xvii; ANF. 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 mark 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. Jovianum, I, 17; N&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 Tertullian, 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;
ANF. iv, 55.)

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


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eunuchs" (Ib.). He commends with marked approval the fanatical
incitation of the Christ 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 [Paul] 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 Monogamy, ch. iii; ANF. iv, 60.) For like reason it was, he
assures, that Noah was ordered to take two of each animal into the
ark, "for fear that even beasts should be born of adultery. ...
Even unclean birds were not allowed to enter with two females
each." (Ib. ch. iv; p. 62.) Father Tertullian shares the fantastic
notions of natural history stated by Bishop St. Barnabas; in proof
of the eternal renovation of all things, Tertullian 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; ANF. iv, 7.) Magic admirably supplements nature and medical
remedies as cure for the scorpion's sting, assures Father
Tertullian: "Among cures certain substances supplied by nature have
very great efficacy; magic also puts on some bandages." (Scorpiace,
ch. i; ANF. iii, 633.)

     Like all the credulous ex-Pagan Fathers of Christianity,
Tertullian is a confirmed Sibyllist, and believes the forged Pagan
oracles as inspired truth of God. Citing several of her
"prophecies," he assures with confidence: "And the Sibyl is thus
proved no liar." (Pallium, ch. ii; ANF. iv, 6.)

     Tertullian admits, in a tu quoque argument, that the
Christians are sun-worshippers: "You [Pagans] say we worship the
sun; so do you." (CE. xiv, 525; Ad. Nationes, xiii; ANF. 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 Magi and astrologers came
from the East (Matt. 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. ... Astrology
now-a-days, forsooth, treats of Christ -- is the science of the
stars of Christ; not of Saturn, or of Mars. 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; ANF. iii, 65.)

     In common with all the Fathers, Tertullian appeals to the
Phoenix 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 Tertullian, and have substituted
the word "palm-tree" to express the flourishing state of the
righteous, as there depicted:

 


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          "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 East, 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 Scripture says: 'The righteous shall flourish like the
     phoenix' [Greek Septuagint: Dikaios os phoenix anthesei; Ps.
     xcii, 12]. Must men die once for all, while birds in Arabia
     are sure of a resurrection?" (Tert., On the Resurrection of
     the Flesh, ch. xiii; ANF. iii, 554.)

     Father Tertullian vouches, too, with the other Fathers, for
the bogus official Report of Pilate to Caesar, and for Pilate's
conversion to Christianity, saying: "All these things Pilate did to
Christ; and now in fact a Christian in his own convictions, he sent
word of Him to the reigning Caesar, who was at the time Tiberius.
Yes, and even the Caesars would have believed on Christ, if either
the Caesars had not been necessary for the world, or if Christians
could have been Caesars." (Apol. ch. xxi; ANF. iii,. 35.) Father
Tertullian gives fall credence to the fable of the Septuagint, and
assures the Emperors: "To this day, at the temple of Serapis, the
librariis of Ptolemy are to be seen, with the identical Hebrew
originals in them." (Apology, to the Rulers of the Roman Empire, I,
xviii; ANF. iii, 32.) And, as all the other Fathers, he gives full
faith and credit to the Pagan 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
Greeks we urge that Orpheus, at Piera, Musaeus at Athens, (etc.)
imposed religious rites. ... Numa Pompilius laid on the Romans a
heavy load of costly superstitions. Surely Christ, then, had a
right to reveal Deity." (Apol. ch. xxi; ANF. iii, 36.) Like the
other Fathers, Tertullian 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 Felicitas," the fabulous
Martyrdom of two of the Church's most celebrated bogus Saints,
annexed to his accredited works. (ANF. iii, 699-706.)

     10. CLEMENT OF ALEXANDRIA: (c. 153-c. 215). Ex-Pagan; head of
the catechetical school of Alexandria; tutor of Origen. He wrote an
Exhortation to the Heathen, the Poedagogus, or Instructor, and
eight books called Stromata, or Miscellanies. From the latter a few
random assays are taken which fully accredit him among the simple-
minded and credulous Fathers of Christianity.

     Clement devotes ample chapters to showing the 'Plagiarism by
the Greeks of the Miracles related in the Sacred Books of the
Hebrews"; he quotes as inspired the forged book "Peter's
Preaching," and the heathen Sibyls and Hystaspes; he assures us,
with his reason therefor, that "The Apostles, 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 


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

          'O Delphians, ministers of far-darting Apollo,
           I come to declare the mind of AEgis-bearing Zeus,
           Enraged as I am at my own brother Apollo.'"
               (Strom. ii, 325.)

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

     Accepting as living realities the heathen gods and their
miracles, he argues that the Hebrews must have had genuine miracles
because the heathens had many from their gods, which were, however,
only devils; that the Hebrews 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 Celsus 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 Hebrews "they would
immediately have gone over to the worship of those demons which
gave oracles and performed cures." (Contra Celsum, III, ch. ii-iii;
ANF. 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:





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          "Let it be granted that the responses delivered by the
     Pythian 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 Pythian priestess, that when she sat down at the
     mouth of the Castalian cave, the prophetic spirit of Apollo
     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; ANF.
     iv, 611-612). ... "It is not, then, because Christians 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.)

     Father Origen 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? (Contra Celsum, I, lix; ANP. iv, 422.) All the stars and
heavenly bodies are living, rational beings, having souls, as he
curiously proves by Job and Isaiah, as well as upon clerical
reason:

     "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 living 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 live, so they also will
cease from illuminating the world. ... We think, then, that they
may be designated as living 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, xiv, 12), says the Lord." (De Principiis, I, vii; ANF.
iv, 263.)

     12. LACTANTIUS: (-?-330). Ex-Pagan, and eminent Christian
author and defender of the faith. On account of his great
reputation for learning, he was invited by the Emperor Constantine
to become the tutor of his son Crispus, about 312-318 A.D. Thus,
omitting two entire volumes (V and VI) of the Fathers, we are
brought to the beginning of Christianity as the official or state
religion -- accredited yet by fables and propagated by
superstitious myth. The great work of Lactantius, The Divine
Institutes, dedicated to the Emperor, was thus addressed: "We now
commence this work under the auspices of your name, O mighty
Emperor Constantine, who were the first of the Roman 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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     Written for the purpose of confirming Constantine in his very
uncertain "Christian" faith, and to appeal for conversion of the
higher classes of the Pagans under the imperial favor, no work of
the Fathers is more positive in the recognition of the Pagan gods
as divine realities, who are rather demons of very active
malignity; and none equalled him in profuse appeals to the Pagan
gods and the Sibyls as their prophetesses, as divine "testimonies"
to Jesus 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 Paran mythology taken as divinely true and
inspired antecedents and evidences of the fictitious "facts" of the
new Paganism called Christianity. We have already noticed some of
his tributes to the Sibyls as prophecies of Jesus 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 Jesus Christ and the holy mysteries of the
Christian faith. In a word, Christianity is founded on and proved
by Pagan myths. And first, of the demon-gods, for whom he thus
vouches:

          "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.

          "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.

          "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 Spirits,
     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, 


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     harass their maids with frenzies, that by these means they may
     compel men to have recourse to their aid." (Lact. Divine
     Instit. II, xv; ANF. vii, 64.)

     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 Astrology, Soothsaying, and Similar Arts
are the Inventions of Demons" (Ch. xvii). These demon-gods are the
most potent witnesses to the Christian faith, and scores of times
he cites and appeals to them. The Hermes Trismegistus so often
quoted and vouched for, is the god Mercury "Thrice Greatest," and
is the greatest of the Christian witnesses. In many chapters the
"divine testimonies" of Trismegistus, Apollo, 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 Hermes, Apollo, and the Sibyl: "Of the Soul,
and the Testimonies concerning its Eternity" (Ch. xiii). "And I
will now allege the testimony of the prophets. ... Hermes,
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 Apollo of Miletus
whether the soul remains after death or goes to dissolution; and he
replied in these verses [quoting the response]. What do the
Sibylline poems say? Do they not declare that this is so, when they
say that the time will come when God will judge the living 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 Sibyl testifies and says
[quoting]. ... 'Dies irae, dies illa, Teste David et Sibylla.'"
(Ibid, VII, chs. xiii, xxii; ANF. vii, 210, 218.)

     Malignantly powerful as these demon-gods are, the simple but
potent name of Christ, or the "immortal sign" of the Cross, 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.

     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 Plato says
that the human form was godlike; as does the Sibyl, 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 Sibyls 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
Sibyls [quoting them at length]. The Erythrean Sibyl proclaims the
Son of God as the leader and commander of all [quoting] ... And
another Sibyl enjoins: 'Know him as your God, who is the Son of
God'; and the Sibyl calls Him 'Counsellor.'" (Ib. IV, vi; p. 105.)

                 THE PAGAN "LOGOS" CHRISTIANIZED

     Treating at length of the prolific adoption and adaptation by
"that new Paganism later called Christianity," of the terms, rites
and ceremonies of Paganism, CE. says: "Always the Church has 


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

          "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 darkness 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 Orpheus supposed, that God is both male and
     female. ... But Hermes also was of the same opinion, when he
     says that He was 'His own father' and 'His own mother' [self-
     father and self-mother']. ... John 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.'

          "But the Greeks speak of Him as the Logos, more
     befittingly than we do as the word, or speech: for Logos
     signifies both speech and reason inasmuch as He is both the
     speech and reason of God. ... Zeno represents the Logos 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 Jupiter. 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; ANF. vii, 106-7.)

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

          "In the beginning was the Logos, and the Logos was with
     God, and the Logos was God. The same was in the beginning with
     God. All things were made by him [i.e. by the Logos); and
     without him was not anything made that was made." (John, i,
     1-3.)


 
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     The doctrine of the Logos was a Pagan speculation or invention
of the Greek philosopher Heraclitus, who lived 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
Christian doctrine of "The Word" are based. If this startling
statement out of secular history is questioned, let CE. bear its
clerical witness to the Pagan origin of the Logos and the curious
Christian metamorphosis of it wrought by "St. John" and the Church
Fathers:

          "The word Logos (Gr. Logos; Lat. Verbum) is the term by
     which Christian theology in the Greek language designates the
     Word of God, the Second Person of the Blessed Trinity. Before
     St. John had consecrated this term by adopting it, the Greeks
     and the Jews had used it to express religious conceptions
     which, under divers titles, have exercised a certain influence
     on Christian theology. ... It was in Heraclitus that the
     theory of the Logos appears for the first time, and it is
     doubtless for this reason that, first among the Greek
     philosophers, Heraclitus was regarded by St. Justin (Apol. I,
     46) as a Christian 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 Genesis ii says
     he did] -- but it is by wholly penetrating an matter -- [thus
     a kind of ether] -- that He is the Demiurge of the universe.'
     He penetrates the world 'as honey does the honeycomb'
     (Tertullian, Adv. Hermogenem, 44). ... This Logos is at the
     same time a force and a law -- [How, then, a Second Person
     Trinitarian God?]. ... Conformably to their exegetical habit,
     the Stoics made of the different gods personifications of the
     Logos, e.g. of Zeus and above all of Hermes. ... In the
     [apocryphal] Book of Wisdom this personification is more
     directly implied, and a parallel is established between Wisdom
     and the Word. in Palestinian Robbinism the Word (Memra) is
     very often mentioned. ... it is the Memra of Jehovah which
     lives, 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 Logos is here the
     intermediary. ... Throughout so many diverse [Pagan and
     Jewish] concepts may be recognized a fundamental doctrine: the
     Logos 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 Logos is found only in the
     Johannine writings. ... This resemblance [to the notion in the
     Book of Wisdom] suggests the way by which the doctrine of the
     Logos entered into Christian theology." (CE. ix, 328-9.)

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


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

     Having pursued these incontestable Pagan "proofs" through his
seven Books, and so vindicated the truth and divinity of
Christianity, the eminent Doctor Lactantius concludes with this
strange apostrophe to the near-Pagan Emperor, assuring him of the
overthrow now of all error and the triumph of Catholic Truth: "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 Lactantius then quite
correctly, from a clerical viewpoint, defines truth and
superstition, but oddly enough confuses and misapplies the terms so
far as respects the Christian 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.)

     13. AUGUSTINE (354-430): Bishop of Hippo, in Africa; "Saint,
Doctor of the Church; 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 Reformers has
surpassed it." (CE. ii, 84.) This fulsome paean of praise sung by
the Church of its greatest Doctor, justifies a sketch of the fiery
African Bishop and a look into his monumental work, De Civitate Dei
-- "The City 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 the Church 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, Patricius,
was a Pagan, his mother, Monica, a convert to Christianity; when
Augustine was born "she had him signed with the cross and enrolled 


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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 delivered himself, at Milan,
after fifteen years of its thralldom." During this time Augustine
became an ardent heretic: "In this same year Augustine fell into
the snares of the Manichaeans. ... Once won over to this sect,
Augustine 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 Manichaean period that Augustine's
literary faculties reached their full development." ...

     In 383 Augustine, at the age of twenty-nine, went to Italy,
and came to Milan, where he met and fell under the influence of
Bishop Ambrose -- [he who forged the Apostles' Creed]. "However,
before embracing the Faith, Augustine underwent a three years'
struggle. ... But it was only a dream; his passions still enslaved
him. Monica, who had joined her son at Milan, 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
Christianity and to believe as the Church believed.] -- The grand
stroke of grace, at the age of thirty-three, smote him to the
ground in the garden at Milan, in 386. ... From 386 to 395
Augustine gradually became acquainted with the Christian doctrine,
and in his mind the fusion of Platonic philosophy with revealed
dogmas was taking place. ... So long, therefore, as his philosophy
agrees with his religious doctrines, St. Augustine is frankly neo-
Platonist; 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 Christianity in Plato, or
Platonism in the Gospel. Thus he had imagined that in Platonism he
had discovered the entire doctrine of the Word and the whole
prologue of St. John." Augustine was baptized on Easter 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 the Church 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 Catholic thesis that the
Church, 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.

     In the City of God, which "is considered his most important
work," Augustine "answers the Pagans, who attributed the fall of
Rome (410) to the abolition of Pagan worship. In it, considering
the problem of Divine Providence with regard to the Roman Empire, 


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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 Christian 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

                AUGUSTINE "PHILOSOPHY OF HISTORY"

-- whereof, says His present Holiness in a special Encyclical on
the great Philosopher: "The teaching of St. Augustine constitutes
a precious statement of sublime truths.", (Herald-Tribune, Apr. 22,
1930.)

     The City of God, by which he intends the Christianized. World
-- City of Rome, is a ponderous tome, which cost Augustine 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 Pagan gods and their prophetic Sibyls, 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 "Sacred Science" of Genesis whole; he
entitles a chapter: "Of the Falseness of the History which allots
Many Thousand Years to the World'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 6,000 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&PNF.
ii, 232, 233.) Such persons are not to be argued with but to be
ridiculed: "For as it is not yet 6,000 years since the first man,
who is called Adam, 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-Diluvians were of greater size than men of
his times, he vouches: "I myself, along with others, saw on the
shore at Utica 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, Methuselah 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
Antipodes, 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.)

     Augustine 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 Adam, 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 


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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 Cynocephali, whose doglike
head and barking 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 Adam." (xvi, 8; p. 315.)

     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 Saint vouches 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 Plato is not exempt."
He says: "It seems incredible, but a peacock was cooked and served
to me in Carthage; 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 Augustine;
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 live 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 Unconsumed and Alive in Fire." In the first
place, before the lamentable Fall of Adam, our own bodies were
imperishable; in Hell we will again get unconsumable bodies: "Even
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 live in the midst of
flames. ... The salamander is well known, that it lives 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
lives there, but cannot live elsewhere. ... These animals live 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
Augustine implies the doctrine, as feelingly expressed by another 


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holy Saint, 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 Lamb: and the smoke of
their torment ascendeth for ever and ever; and they have no rest
day nor night." (Rev. xiv., 10, 11.)

     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.)

     The greatest of Christian Doctors, pyramid of philosophers,
has abiding faith in the reality of the Pagan 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.) Time and again he vouches for and quotes the famous
Hermes Trismegistus, who he assures us was the grandson of the
"first Mercury." (viii, 23, 24; pp. 159, 161.) And for history he
says, that "At this time, indeed, when Moses was born, Atlas is
found to have lived, that great astronomer, the brother of
Prometheus, and maternal grandson of the elder Mercury, of whom
that Mercury Trismegistus was the grandson." (xviii, 39; p. 384.)
Also that "Picus, son of Saturn, was the first king of Argos."
(xviii, 15; p. 368.) He accepts as historic truth the fabulous
founding of Rome by Romulus and Remus, their virgin-birth by the
god Mars, 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. "Rhea, a
vestal virgin, who conceived twin sons of Mars, 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
delivering them from the water, to succor, by means of a wild beast
giving milk, these infants by whom so great a City was to be
founded?" (xviii, 21; p. 372.)

     The great philosopher, at one with Cicero 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 City, when
intelligence reigned among men. A singular reversion to the mental
state of the Homeric ages would seem to have come upon men with the
advent of the new Faith. Cicero had related the fables of Homer and
contrasted them with the true history of Romulus and his more
enlightened times, saying: "Homer had flourished long before 


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Romulus, 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 Romulus was sufficiently enlightened
to reject whatever had not the air of truth"! On this the great
Saint Augustine thus philosophizes, -- accounting, indeed, for the
age-long persistence of all superstitions, as due to inheritance
and early teaching: "But who believed that Romulus was a god except
Rome, 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 Jesus was a virgin-born god except
superstitious Pagans who already believed such things of Romulus,
Apollo, AEsculapius, et id omne genus? and the succeeding
generations, "drawing in this superstition with their mother's
milk," have passed it on through the Dark Ages of Faith even unto
our own day. Even the great St. Jerome has said, that no one would
have believed the Virgin-birth of Jesus 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!

     All who did not believe such things, when related by the ex-
Pagan Christians, 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 living Mediator, has moved the heretics
under the Christian name to resist the Christian doctrine." (xviii,
51; p. 392.) Whether St. Augustine, in his earlier Pagan years,
practiced the arts of magic, as did many of the other ex-Pagan
Christian Fathers, he maintained a firm Christian faith in magic
and magicians, and explains how the gift is acquired. He gives an
account of a remarkable lamp which hung in a temple of Venus 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 Saint: "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 Scriptures 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.

     The philosopher Saint vouches 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 


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provisions for the Rhoetian Legion. 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 Circe transforming the companions of
Ulysses, 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 Diomede, and that they fawn
on men of Greek race and persecute aliens, is no wonderful thing to
be done by the inward influence of demons." (xviii, 18; p. 370.) To
the Saint and to all the Fathers, the air was full of devils: "All
diseases of Christians are to be ascribed to these demons; chiefly
do they torment fresh-baptized Christians, yea, even the guiltless
new-born infant." (De Divinatione Daemonorum, ch. iii), -- a whole
tome devoted to the prophetic works of the Devil, "after the
working of Satan 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
Christians." (De Civ. Dei, xix, 23; p. 416.) And no wonder, for "by
the help of magicians, whom Scripture calls enchanters and
sorcerers, the devils could gain such power. ... The noble poet
Vergil describes a very powerful magician in these lines,"
(quoting; xxi, 6; p. 457).

     Again, like all the holy Fathers and Popes down at least to
Benedict XIV, elsewhere quoted, the great philosopher and Saint is
a devoted Sibyllist, and frequently quotes and approves the
utterances of these Pagan Seeresses, inspired by the devil through
the permission of the Christian God to reveal the holy mysteries of
the Christian Faith. Augustine devotes a chapter, entitled "Of the
Erythraean Sibyl, who is known to have sung many things about
Christ more plainly than the other Sibyls," to these signal Pagan
proofs of the Christ; and he dwells with peculiar zest on the
celebrated "Fish Anagram." On this theme he enlarges: "This Sibyl
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: 'Iesous Xristos Theou Uios Soter' -- [quoting the
verses at length]. ... If you join the initial letters in these
five Greek words, they will make the word Ixthus, that is, 'fish,'
in which word Christ is mystically understood, because he was able
to live, that is, to exist, without sin, in the abyss of this
mortality as in the depths of water." (xviii, 23; p. 372-3.)

     With full faith the great Doctor Augustine 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
Ptolemy to test their fidelity), 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 Spirit had been in them all. And they received so 


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wonderful a gift of God, in order that these Scriptures 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 Spirit 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 Spirit 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 Saint has
just said, and as all the Fathers say, that there was perfect
agreement between the Hebrew original and the Greek translations?
If matters in the Hebrew text were omitted in the Greek, 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 Greek, 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 Adam and Eve 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 Saint agrees with St. Chrysostom, St.
Jerome, and other erudite Saints, that "God himself showed the
model and method of all writing when he delivered the Law written
with his own finger to Moses." (White, Warfare of Science against
Theology, ii, 181.)

     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 philosophico-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 Sylvans and Fauns, who are commonly called
'Incubi,' had often made wicked assaults upon women, and satisfied
their lusts upon them: and that certain devils, called Duses by the
Gauls, are constantly attempting and effecting this impurity."
(City of God, xv, 23; p. 303.) As the greatest Doctor and
Theologian of the Church, he discusses weightily what books of
Scripture are inspired and canonical, which are fables and
apocryphal: "Let us omit, then, the fables of those Scriptures
which are called apocryphal. ... We cannot deny that Enoch, the
seventh from Adam, left some divine writings, for this is asserted
by the Apostle 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 Gabriel, to maintain carnal
copulation with the "proliferous yet Ever Virgin" Mother of God;
and vouches for the divinity of the crude Jewish forgery of the
Book of Enoch, which is duly canonized as genuine and authentic
work of the mythical Patriarch, by the equally mythical "Apostle" 



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author of the forged Epistle of Jude. So great a Doctor of the
Church looks, by now, very much like an extraordinary "quack
doctor" peddler of bogus nostrums.

     Such are a few picked from numberless examples of the quasi-
divine wisdom and philosophy of this unparalleled, pyramidal Saint
and Doctor of the Church, who "never hesitated to subordinate his
reason to Faith." Most luminously and profoundly of all the Fathers
and Doctors, Augustine spoke the mind and language of the Church
and of its Pagan-born Christianity; more ably than them all he used
the same methods of propaganda of the Faith among the superstitious
ex-Pagan Christians; 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.

     A final appeal to the Pagan Sibyls and to the fabulous Phoenix
for "proofs" of the Christian mysteries, I add from the famous
forged Constitutions of the Holy Apostles, 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 Scriptures, let at least their own prophetess Sibylla 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 Pagan 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; ANF. vii, 440-441.)

                       CHRISTIAN PAGANISM

     The whole of Paganism we have seen taken over bodily into
"that new Paganism later called Christianity," by the ex-Pagan
Fathers of the Christ's Church, 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 Christian
Truth? "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 Pagans.

     These sainted ex-Pagan Fathers of Christianity, 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 Christian 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 Devil and the hordes of 

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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 Christians,"
mordantly says Middleton, "are arrived at this pitch of Credulity,
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.)

     This review of the ex-Pagan Fathers of Christ's True Church 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
the Church and the miraculous fundamentals of the Christian
religion. Fabling, false and fatuous in point of every single
pretended "proof" which they offer for Christianity, 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 Christianity? 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 Pagan myths of these fatuous, childishly credulous,
unscrupulous ex-Pagan Fathers of Christianity. 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 Paganized Church, in the name of Divinely revealed Truth
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 Christian ages were, the current mythology of credulous
Pagandom. Thus the system of veneered Paganism which the ex-Pagan
Fathers revamped under the name of Christianity, cannot be true; by
a thousand tokens and tests of truth it is not true.

     In the words of Macbeth is the whole mythical scheme to be
appraised, and adjudged -- and junked:

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

     But -- "What profit has not that fable of Christ brought us!"

     Our review of the fabling forging Fathers of Christianity
brings us through, the epoch of the establishment of Christianity
-- the whole of the second and third centuries of the Christ, --
the epoch (in the latter half of the second), when the forged
"Gospel" biographies of the Demiurge-Christ, and the forged
Epistles of the Apostles, were, out of hundreds of like pious
Christian forgeries, worked into shape and put into circulation by
the growing Churches zealously gathering swarms of illiterate and
superstitious ex-Pagan "converts" into the Fold of Christ. With
Eusebius and Lactantius, contemporaries and retainers of the 

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

     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. Augustine, Jerome,
Ambrose, and Gregory the Great"; 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 Greek. (CE. vi, 16.)

     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.

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                     FORGERY IN CHRISTIANITY
                               by
                         Joseph Wheliss
                              1930

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            48 page printout, pages 148 to 195 of 322
                            CHAPTER V

                     THE "GOSPEL" FORGERIES

"Whether a Church which stands convicted of having forged its
Creed, would have any scruple of forging its Gospels, is a problem
that the reader will solve according to the influence of prejudice
or probability on his mind." Taylor, Diegesis, p. 10.


     LET us now take up the holy Evangels and Epistles of Christ-
propaganda. After even our cursory examination of the welter of
Gospels, Acts, Epistles and other pious frauds of Christian
missionary-work, all admittedly forged by holy hands in the early
Christian "age of apocryphal literature" in the names of Jesus
Christ himself, of the Twelve pseudo-apostles and other Worthies,
including Mother Eve, even the most credulous and uncritical
Believer must feel the intrusion of some question: How came the
four "Gospels according to" Matthew, Mark, Luke, John, to be
sometime accepted as genuine and inspired? and, Why are there only
Four out of so much greater a number, as we have seen in
circulation and acceptance? The questions are pertinent, and shall
be given fair answer.

     This entire aggregation of forged religious writings, under
the guise of genuine Gospels, Acts, Epistles, Apocalypses, falsely
attributed to apostolic writers, is know together as "Old Christian
Literature," whether now called "canonical" or apocryphal. Of it
EB. says that this present distinction "does not, in point of fact,
rest upon any real difference in the character or origin of the
writings concerned, but only upon the assumption of their differing
values as sacred or non-sacred books." (EB. iii, 3481.)
Furthermore, the common characteristic and motive of them all is
thus described, or explained: "To compose 'letters' under another
name, especially under the name of persons whose living
presentment, or real or supposed spiritual equipment, it, was
proposed to set before the reader, was then just us usual as was
the other practice of introducing the same persons into narratives
and reporting their 'words' in the manner of which we have
examples, in the case of Jesus, in the Gospels, and, in the case of
Peter, Paul, and other apostles, in the Acts." (EB. iii, 3481.)

     "The Gospel has come down to us," says Bishop Irenaeus (about
185 A.D.), which the apostles did at one time proclaim in public, 
and, at a later period, by the will of God, handed down to us in
the Scriptures, to be the ground and pillar of our faith. ... For,
after our Lord rose from the dead [the apostles] departed to the
ends of the earth, preaching the glad tidings of the good things
sent from God to us, who indeed do equally and individually possess
the Gospel of God." (Iren., Adv. Haer, Bk. III, ch. i; ANF. i,
414.) Bishop Irenaeus and Bishop Papias have both averred that the
Christ lived to old age (even as late as 98-117 A.D.), flatly
denying thus as "heresy" the Gospel stories as to his crucifixion
at about thirty years of age. In any event, the Apostles, according
to the record, scattered "to the ends of the earth, preaching,"
orally, before they wrote anything at all.

     But, says CE., although "the New Testament was not written all
at once, the books that compose it appeared one after another in
the space of fifty years, i.e., in the second half of the first 

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century." (CE. xiv, 530.) That this last clause is untrue will be
fully and readily demonstrated. This statement, too, contradicts
Bishops Papias and Irenaeus, who are, positively, the only two of
the second century Fathers who up to their times at all mention
written Gospels or their supposed authors, as we have seen and
shall more particularly notice.

     And CE. says, as is true, of the earliest existing manuscripts
of any New Testament books: "We have New Testament MSS. written not
much more than 300 years after the composition of the books"; and
it admits (though with much diminution of truth, as we shall see):
"And in them we find numerous differences, though but few of them
are important." (CE. xiv, 526.) In this CE. at another place, and
speaking much more nearly the truth, contradicts itself, saying:
"The existence of numerous and, at times, considerable differences
between the four canonical Gospels is a fact which has long been
noticed and which all scholars readily admit. ... Those evangelical
records (SS. Matthew, Mark, Luke) whose mutual resemblances are
obvious and striking, and ... the narrative (that of St. John)
whose relation with the other three is that of dissimilarity rather
than that of likeness." (CE. vi, 658.)

     But the so-called "canonical" books of the New Testament, as
of the Old, are a mess of contradictions and confusions of text, to
the present estimate of 150,000 and more "variant readings," as is
well known and admitted. Thus CE.: "It is easy to understand how
numerous would be the readings of a text transcribed as often as
the Bible, and, as only one reading can represent the original, it
follows that all the others are necessarily faulty. Mill estimated
the variants of the New Testament at 30,000, and since the
discovery of so many MSS. unknown to Mill, this number has greatly
increased." (CE. iv, 498.) Who, then, is "inspired" to distinguish
true from false readings, and thus to know what Jesus Christ and
his entourage really said and did, or what some copyist's error or
priest's forgery make them say or do, falsely? Of the chaos and
juggling of sacred texts in the Great Dioceses of Africa, CE. says:
"There never existed in early Christian Africa an official Latin
text known to all the Churches, or used by the faithful to the
exclusion of all others. The African bishops willingly allowed
corrections to be made in a copy of the Sacred Scriptures, or even
a reference, when necessary, to the Greek text. With some
exceptions, it was the Septuagint text that prevailed, for the
O.T., until the fourth century. In the case of the New, the MSS.
were of the Western type. On this basis there arose a variety of
translations and interpretations. ... Apart from the discrepancies
to be found in two quotations from the same text in the works of
two different authors, and sometimes of the same author, we now
know that of several books of Scripture there were versions wholly
independent of each other." (CE. i, 193.)

     Bishop Victor of Tunnunum, who died about 569 A.D. and whose
work, says CE., "is of great historical value," says that in the
fifth century, "In the consulship of Messala, at the command of the
Emperor Anastasius, the Holy Gospels, as written Idiotis
Evangelists, are corrected and amended." (Victor of T., Chronica,
p. 89-90; cited by Dr. Mills, Prolegom. to R.V., p. 98.) This would
indicate some very substantial tinkering with Holy Writ; which 


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process was a continuing one, for, says CE., "Under Sixtus V (1585-
90) and Clement VIII (1592-1605) the Latin Vulgate after years of
revision attained its present shape." (CE., xii, 769.) And the
Vulgate, which was fiercely denounced as fearfully corrupt, was
only given sanction of divinity by the Council of Trent in 1546,
under the Curse of God against any who questioned it. Though this
amendatory tinkering of their two Holinesses was after the Council
of Trent had put the final Seal of the Holy Ghost on the Vulgate in
1546!

                     STILL TINKERING AT IT!

     The ancient clerical trick of tempering with the "Word of God"
and amending its plenary Divine Inspiration and Inerrancy, goes on
apace today, even to the extent of putting a veneer of civilization
on the barbarian Hebrew God, and warping his own barbarian words so
as to make a semblance of a "God of Mercy" out of the self-styled
"Jealous God" of Holy Writ.

     In 1902, after the sacred Council of Trent, in 1546, had put
the Curse of God on any further tinkering with the Inerrant Bible,
His Holiness Leo XIII appointed a Commission of Cardinals, known as
the Pontifical Biblical Commission, to further amend Divine
Inspiration; in 1907, "the Commission, with the approval of the
sovereign pontiff, invited the Benedictine Order to undertake a
collection of the variant readings of the Latin Vulgate as a remote
preparation for a thoroughly amended edition." (CE. ii, 557.) This
august body has recently laid before His Holiness, after all these
years of labor, the revised text of the revelations of Moses in the
Book of Genesis; and is now worrying with Exodus and the "Ten
Commandments" in chapter XX thereof.

     Associated Press dispatches published to the world today,
relate that "the Vatican's International Commission on the revision
of the Bible [is] taking steps to correct one of the most famous
Biblical passages, Exodus xx, 5, now believed to have been
mistranslated"! (N.Y. Times, May 18, 1930.) The actual text, and
"what the Vatican Commission thinks it should read," are here
quoted so that all may judge of the immense farce and fraud of this
capital falsification; -- the material tampering being indicated by
italics.

                     Exodus xx, 5 -- as is.

          "For I the Lord thy God am a Jealous God, visiting the
     iniquities of the fathers upon the children unto the third and
     fourth generation of then that hate me"; ...

                     Ditto -- as falsified.

          "For I, the Lord thy God, am a God of loving-kindness and
     mercy, considering the errors of the fathers as mitigating
     circumstances in judging the children unto the third and
     fourth generation"!

     Even a fool knows that no set of words, humanly or divinely
devisable, could bear such enormity of contrary translation; this 


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is self-evident. The simple Hebrew words of verse 5 do not admit of
a word of tampering in translation. Even the present translations
into modern languages make apparent the correctness of the familiar
rendering. The words of verse 5 -- "visiting the iniquities ... of
them that hate me," close with a semicolon, followed immediately by
their antithesis: -- "And showing mercy [Heb. chesed] unto
thousands of them that love me, and keep my commandments." (v. 6;
Deut. v. 9, 10.) The "Jealous God" pursues the progeny of those
"that hate" him, and "shows mercy ... to them that love" him. The
inspired "correction" of the "mistranslation" leaves verse 6
meaningless and redundant.

     But the two simple Hebrew words chiefly involved make this
fraudulent "correction" ridiculous and impossible. In Hebrew,
Yahweh says from Sinai: "Anoki yahweh elohe-ka EL QANNA -- I Yahweh
thy God [am a] Jealous God." The only false translation in this
verse is "Lord thy God" for the 6,000-times falsified "Yahweh thy
God," as elsewhere noted. Always "qanna" means "jealous' -- and is
used of the "jealous god," husband, wife, etc. The "joker" in this
false "correction" is apparent from the word "chesed -- mercy,"
hundreds of times used in Holy Writ. There is no Hebrew word
meaning "loving-kindness"; this is a fanciful rendering given by
the pious translators to the same old word "chesed -- mercy." Even
the Infallible One knows -- or can look in a Hebrew dictionary or
concordance and see -- that "el qanna ... visiting iniquity" --
cannot be twisted into "et chesed and chesed ... showing chesed --
mercy" to only those that love him. And how many thousands of
"corrections" of words "now believed mistranslated," would be
necessary to whitewash the barbarian Yahweh of Holy Writ into a
"whited sepulchre" of civilized deity!

                     SOME TESTS FOR FORGERY

     We have seen the debauchery of forgery out of which the Four
Gospels were born. This makes pertinent the critical statement of
one of the latest authorities on the subject: "Few genuine texts
have come down to us from beyond the Middle Ages -- most documents
reaching us in the form of later copies made by scribes in
monasteries"; and he adds: "The mere fact that documents have been
accepted for centuries does not itself protect them from the tests
of historical criticism." (Shotwell, See of Peter, Gen. Introd.
xix, xxii.) It is pertinent to add here a paragraph from CE. which
states with entire accuracy the elementary principles upon which
literary criticism rests; due to the application of just these
principles by honest and fearless critics, the Bible has been
stripped of every clerical pretense of inspired inerrancy and of
even common literary and historical honesty; so that even the
inerrant Church has been driven to confess countless errors and
forgeries; even, as we have seen, to the frank repudiation of the
fables of Creation, the Mosaic authorship of the Pentateuch, and
the divine revelation of the Hebrew religion, which is thus shown
to be a very human evolution. These critical principles have
destroyed the vast mass of Hebrew and Christian apocrypha; and may
now be applied to the New Testament booklets which yet make false
pretense to divine inspiration of truth. Says CE.:




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          "Some broad principles [of literary criticism] are
     universally admitted by critical scholars. A fundamental one
     is that a literary work always betrays the imprint of the age
     and environment in which it was produced; another is that a
     plurality of authors is proved by well-marked differences of
     diction and style, at least when they coincide with
     distinctions of viewpoint or discrepancies in a double
     treatment of the same subject. A third received canon holds to
     a radical dissimilarity between ancient Semitic and modern
     Occidental, or Aryan, methods of composition." (CE. iv. 492.)

     The lines last above in italics point to the most fatal of all
proofs -- that of "double treatment" or forged "interpolations,"
than which nothing is clearer evidence of tampering and later
fraudulent alterations of text. The most radical dissimilarity
between the ancient Semitic methods of religious composition and
our modern Occidental notions of literary honesty -- or even of
intelligent forgery -- is, that the Hebrew and Greek religious
forgers were so ignorant or careless of the principles of
criticism, that they "interpolated" their fraudulent new matter
into old manuscripts without taking care to erase or suppress the
previous statements glaringly contradicted by the new
interpolations. Though, as the great masses of the ignorant
Faithful couldn't read, it may have suited the design of the
priests to retain both contradictory matters, either of which might
be used according to occasion to impose on their credulous Flocks.

     When, therefore, in the same document, two statements of
alleged fact or doctrine are found, one of which is in glaring
contradiction of the other, one or the other is inevitably false
and to a moral certainty the work of a later and different hand.
When, furthermore, one of the statements is consonant with the time
and conditions under which it was supposedly written, or to which
it refers, and the contradictory "betrays the imprint of the age
and environment in which it was written," later and different from
that of the original, and/or betrays "distinctions of viewpoint or
discrepancies" from the earlier version, inevitably the latter
convicts itself of being forged. With these established and
admitted principles in mind, we may now look a bit closely at these
questioned documents of the Four Gospels.

                        THE GOSPEL TITLES

     These Four are themselves forgeries and apocryphal "in. the
sinister sense of bearing names to which they have no right," as
well as by their contents being false, with many forged
"interpolations" or spurious additions. Even if the Four Gospels
were themselves genuine, as we shall see they are not, yet
admittedly their present titles are not original and given to them
by the writers. The present clerical position, seeking to save the
works, is that, like the Acts of the Apostles, "the name was
subsequently attached to the book, just as the headings of the
several Gospels were affixed to them." (CE. i, 117.) More
particularly speaking of the Gospel titles, the same authority
says: "The first four historical books of the New Testament are
supplied with titles (Gospel According to [Gr. kata] Matthew,
According to Mark, etc.) which, however ancient, do not go back to 


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the respective authors of those sacred writings. ... That, however,
they do not go back to the first century of the Christian era, or
at least that they are not original, is a position generally held
at the present day. ... It thus appears that the titles of the
Gospels are not traceable to the Evangelists themselves." (CE. vi,
655, 656.) The very fact that the late second century Gospel-titles
are of Gospels "according to" this or that alleged apostle, rather
than "The Gospel of Mark" etc., is itself confession and plenary
proof that "Mark," et als., were not -- and were not intended to be
represented as -- the real authors of those "according to" Gospels.
The form of the titles to the Epistles -- also later tagged to
them, -- as "The Epistle of St. Paul to the Romans," etc. makes
this clear and convincing, that no Apostles wrote the "according
to" Gospel-biographies of the Christ.

     It is obvious, too, from an attentive reading of the Four
Gospels, that they are not arranged in our present collection in
their order of composition; "Matthew" certainly is not first in
order, and is only put first because it begins with the "Book of
the Generation of Jesus Christ." The Gospel "according to Mark" is
now well established as the earliest of the first three, the
"Synoptics," and "John" is clearly the latest. There has been much
dispute on this point: "The ancient lists, versions, and
ecclesiastical writings are far from being at one with regard to
the order of these (4) sacred records of Christ's words and deeds.
In early Christian literature the canonical Gospels are given in no
less than eight orders, besides the one (Matthew, Mark, Luke, John)
with which we are familiar." (CE. vi, 657.)

     Let us pause a moment to catch the full force of these
admissions by CE. and note their consequences fatal to the pretense
of Apostolic authorship or origin of these Gospels. We shall
shortly see amplest proofs that none of the Four existed until well
into the last half of the second century after so-called Christ and
Apostles; but here we have, by clearest inference, an admission
that the Gospels were not written by Apostles or their
contemporaries. These titles "do not go back to the respective
authors of those sacred writings; ... do not go back to the first
century; ... are not original; ... are not traceable to the
Evangelists." What an anomaly, in all literature! most especially
in apostolic "sacred records of Christ's words and deeds"!

     Here we have these wonderful and "only true" inspired writings
of the companions of the Christ, eye-witnesses to his mighty
career, written for the conversion and salvation of the world,
floating around loose and anonymous for a century and a half,
without the slightest indication of their divine source and
sanction! All the flood of forged and spurious gospels, epistles,
acts and revelations -- "the apocryphal and pseudo-Biblical
writings with which the East especially had been flooded" (CE. iii,
272), bore the names of the pretended writers, from the false Books
of Adam and Enoch to the forged "Gospel of Jesus Christ" and the
"Apocalypse of St. Peter." But the authentic and true Gospels of
the genuine Apostles of Christ, are nameless and dateless scraps of
papyrus! Imagine the great Fathers and Bishops of the Churches, the
inspired and all-wise "Popes" of the Church at Rome, rising in
their pulpits before the gaping Faithful; taking up an anonymous
roll of manuscript, and announcing: "Our lesson today is from, 

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(ahem!) one of the wonderful Gospels of our Lord and Savior Jesus
Christ; but, (ahem!) I don't really know which one. It is by either
Matthew, or Mark, or Luke, or John, I'm sure; but the writer forgot
to sign or insert his name. We will, however, worship God by
reading it anonymously in faith. No, here is one with a name to it;
we will now read from the inspired 'Gospel of Barnabas,' or the
sacred 'Shepherd of Hermas.' Let us sing that grand and reassuring
old Hymn, 'How firm a foundation, ye Saints of the Lord, Is laid
for your faith in His wonderful Word!' Let us pray for more faith;
and remember to believe what I have told you. Ite, missa est --
It's all over, beat it!"

     Books, evidently, do not go the rounds of readers nor of
inspired Churches for over a century without a title or name. The
first mention of the names or titles, as of the "Gospels" to which
they were "supplied" was, as we shall see, not until about 185
A.D., when the "Gospels according to" the Four first appear in
ecclesiastical literature, and thereupon began their career in the
current use of the Churches, and therefore, evidently, then first
came into existence. The Four Gospels thus, self-evidently, did not
-- could not for more than a century exist anonymous, without the
Apostolic titles certifying their origin and authenticity. To
pretend otherwise is sheer deceit and false pretense.

              THE "CANONICITY" OF THE FOUR GOSPELS

     The only possible pretext whereby generations of men should be
persuaded or cozened or compelled to accept and believe the Gospels
(as well as the other N.T. books), even under the genial threat "he
that believeth not shall be damned," is that these books were
written by immediate companions and apostles of the Christ,
faithful eye-witnesses to his work and word, commanded and inspired
by Christ, God, or the Holy Ghost (which one is not explicit), to
write and publish these wonderful biographies of the Christ. This
is explicitly the teaching and dogma of the Church: no real
Apostolic author, no true Gospel.

     Through pious Christian fraud and forgery, there were
fraudulently in vogue some couple of hundred "books current under
an Apostle's name in the Early Church, such as the Epistle of
Barnabas and the Apocalypse of St. Peter," as CE. (iii, 274) admits
of these fraudulent "sacred writings" -- with Apostolic titles. Our
Ecclesiastical authority then states the "certain indubitable
marks" whereby true Apostolic authenticity, essential to validity
and credence, must be known: "For the primitive Church, evangelical
character was the test of Scriptural sacredness. But to guarantee
this character it was necessary that a book should be known as
composed by the official witnesses and organs of the Evangel; hence
to certify the Apostolic authorship, or at least sanction, of a
work purporting to contain the Gospel of Christ." (CE. iii, 274.)
All purported "Gospels" as to which Apostolic authorship or
sanction could not be guaranteed and certified were, of course,
spurious, as is natural and proper. Yet, for centuries, false and
forged "Gospels," etc., as the two just named, bore the Apostolic
certificates of authenticity -- now confessed to be false.




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              THE "MARK" FABLE BELIES "CANONICITY"

     The impossibility of the pretense that the precious Four
Gospels circulated nondescript and anonymous in the Churches for a
century and a half, is patently belied by the specific instance of
the "Gospel according to Mark," of which Gospel we have the precise
"history" recorded three centuries after the alleged notorious
event. Bishop Eusebius is our witness, in his celebrated Church
History. He relates that Peter preached orally in Rome, Mark being
his "disciple" and companion. The people wanted a written record of
Peter's preachments, and (probably because Peter couldn't write),
they importuned Mark to write down "that history which is called
the Gospel according to Mark." Mark having done so, "the Apostle
(Peter) having ascertained what was done by revelation of the
Spirit, was delighted ... and that history obtained his authority
for the purpose of being read in the Churches." (HE. Bk. II, ch.
15.) Thus Peter was dead at the time, but his ghost got the news
and somehow communicated its delight and approval for the document
to be a "Gospel" for the Churches. But in a later section the
Bishop gives another version: the people who heard Peter "requested
Mark, who remembered well what he [Peter] had said, to reduce these
things to writing. ... Which, when Peter understood, he directly
neither hindered nor encouraged it." (HE. Bk. VI, ch. 14.) Peter,
thus, was alive, but wholly indifferent about his alleged Gospel.

     The impossibilities of these contradictory fables need not
detain us now. But both join in declaring that the "Gospel
according to Mark" was publicly given to the Churches, at Rome,
just before or after the death of Peter, 64-67 A.D. The moment,
then, that this famous manuscript fell from the inspired pen --
(but it was not inspired: Mark only "remembered well"), -- the
Great Seal of the Holy Ghost was upon it, and it bore before the
world the notorious crown of Canonicity, -- And this fact was of
course known to all the Roman Church. And so, of course, of the
other three; every papyrus containing these precious productions of
Divine Inspiration must ipso facto be "canonized" and notoriously
sacred and of Divine sanction from the very day they were written.
Every Church, Father, Bishop, and Pope must certainly have known
the fact, and have glorified in their precious possession.

     But so it was -- not. Pope Peter evidently did not and could
not know it; he was "martyred in Rome" 64-67, the Church tells us; 
and the earliest date clerically claimed for "Mark" is some years
after the fall of Jerusalem in 70 A.D. The great Pope Clement I
(died 97 A.D.?), first-to-fourth "successor" to Pope Peter, knew
nothing of his great Predecessor's "Gospel according to Mark"; for,
admits the CE.: "The New Testament he never quotes verbally.
Sayings of Christ are now and then given, but not in the words of
the Gospels. It cannot be proved, therefore, that he used any one
of the Synoptic Gospels." (CE. iv, 14.) Of course, he did not,
could not; they were not then written. And no other Pope, Bishop or
Father (except Papias and until Irenaeus), for nearly a century
after "Pope Clement," ever mentions or quotes a Gospel, or names
Matthew, Mark, Luke or John. So for a century and a half -- until
the books bobbed up in the hands of Bishop St. Irenaeus and were
tagged as "Gospels according to" this or that Apostle, there exists
not a word of them in all the tiresome tomes of the Fathers. It is 


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humanly and divinely impossible that the "Apostolic authorship" and
hence "canonicity" or divine inspiration of these Sacred Four
should have remained, for a century and a half, unknown and
unsuspected by every Church, Father, Pope and Bishop of Christendom
-- if existent. Even had they been somewhat earlier in existence,
never an inspired hint or human suspicion was there, that they were
"Divine" or "Apostolic," or any different from the scores of
"apocryphal or pseudo-Biblical writings with which the East
especially had been flooded," -- that they were indeed "Holy
Scripture." Hear this notable admission: "It was not until about
the middle of the second century that under the rubric of Scripture
the New Testament writings were assimilated to the Old"! (CE. iii,
275), -- that is, became regarded as apostolic, sacred, inspired
and canonical, -- or "Scriptures."

     To argue and prove that the Four were regarded as "Apostolic"
and hence "canonical" after the middle of the second century,
argues and proves that until that late date they were not so
regarded, -- which we have seen is impossible if they had been
written by Apostles a hundred years and more previously and
authorized by them "for the purpose of being read in the Churches,"
as the very ground and pillar of their foundation and faith.

     Follow the proofs and argument of the Church to its own
undoing: "From the testimony of St. Irenaeus (A.D. 185) alone there
can be no reasonable doubt that the Canon of the Gospel was
inalterably fixed in the Catholic Church by the last quarter of the
second century ... to the exclusion of any pretended Evangels.
[Sundry writings mentioned] presuppose the authority enjoyed by the
Fourfold Gospel towards the middle of the second century. ... Even
Rationalistic scholars like Harnack admit the canonicity of the
quadriform Gospel between the years 140-175." (CE. iii, 275.) Even
CE. does not prove or claim that it was any earlier; so here the
Church and the Rationalists are in accord on this fatal fact!
Certainly Popes Peter and Clement I, not to review the silent
others, would have "inalterably fixed" the Divine Canonicity of the
Four a century before, if they had known about these precious
productions of the Apostles; -- if, in fact, they had existed, the
known works of Holy Apostles and apostolic men! But until "towards
the middle of the second century" there was no "canon" or notion of
divinely inspired Apostolic Gospels -- simply for the reason that
until just about that period they were not in existence.

     The sudden appearance at a certain late date, of a previously
unknown document, which is then attributed to an earlier age and
long since dead writers, is one of the surest earmarks of forgery.
Thus CE. speaking of another monumental Church forgery -- (the
"False Decretals" of Isidore, hereafter noticed) -- urges this very
fact as one of the most cogent grounds of the detection of that
forgery: "These documents appeared suddenly in the ninth century
and are nowhere mentioned before that time. ... Then again there
are endless anachronisms," -- just as in the Gospels and Epistles.
(CE. vi, 773.) More ample and compelling proofs of this destroying
fact will soon be made.





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            THE GOSPELS "ACCORDING TO" GREEK PRIESTS

     According to the names "supplied" to the Four Gospels, as to
the other New Testament books, the "Apostolic" authors were all of
them Jews; the same is supposedly true of most of the now confessed
apocrypha. All these were forgeries in the names of Jewish pseudo-
apostles. But all of the Gospels, the other New Testament Books,
and the forged apocrypha, were written in Greek. Self-evidently,
these "ignorant and unlearned" peasant Apostles, speaking a vulgar
Aramaic-Jewish dialect, could neither speak nor write Greek, -- if
they could write at all. The Old Testament books were written
mostly in Hebrew, which was a "dead language," which only the
priests could read; thus in the synagogues of Palestine the rolls
were read in Hebrew, and then "expounded" to the hearers in their
Aramaic dialect. But these Hebrew "Scriptures" had been translated
into Greek, in the famous Septuagint version which we have admired.
Here is another significant admission by CE.: it speaks of "the
supposed wholesale adoption and approval, by the Apostles, of the
Greek, and therefore larger Old Testament," that is, the Greek
version containing the Jewish apocrypha; and then admits the fact:
"The New Testament undoubtedly shows a preference for the
Septuagint; out of about 350 texts from the Old Testament [in the
New], 300 favor the Greek version rather than the Hebrew." (CE.
iii, 271.) It was also the Greek Septuagint and Greek forged
Oracles, that were exclusively used by the Greek Fathers and
priests in all the Gospel-propaganda work of the first three
centuries. Obviously, the Gospels and other New Testament booklets,
written in Greek and quoting 300 times the Greek Septuagint, and
several Greek Pagan authors, as Aratus, and Cleanthes, were
written, not by illiterate Jewish peasants, but by Greek-speaking
ex-Pagan Fathers and priests far from the Holy Land of the Jews.

     There is another proof that the Gospels were not written by
Jews. Traditionally, Jesus and all the "Apostles" were Jews; all
their associates and the people of their country with whom they
came into contact, were Jews. But throughout the Gospels, scores of
times, "the Jews" are spoken of, always as a distinct and alien
people from the writers, and mostly with a sense of racial hatred
and contempt. A few instances only need be given; they all betray
that the writers were not Jews speaking of their fellow Jews. The
Greek writer of "Matthew" says: "this saying is commonly reported
among the Jews until this day" (Mt. xxviii, 15), -- showing, too,
that it was written long afterwards; a Jew must have said "among
our people," or some such. It is recorded by "Mark": "For the
Pharisees, and all the Jews, except they wash their hands of it,
eat not, holding to the tradition of the elders" (Mk. vii, 3); no
Jew writing for his fellow-Jews would explain or need to explain
this Jewish custom, known to and practiced by "all the Jews." Luke
names a Jew and locates geographically his place of residence:
"Joseph, of Arimathea, a city of the Jews"; an American writer,
speaking of Hoboken, could not say "a city of the Americans" nor
did Jews need to be told by a Jew that Arimathea was a "city of the
Jews." The Greek priest who wrote "John" is the most prolific in
telling his Pagan readers about Jewish customs and personalities;
absurd in a Jew writing for Jews: "After the manner of the
purifying of the Jews" (ii, 6); "And the Jews' passover was at
hand" (ii, 13) "Then answered the Jews, and said unto Jesus" (iii, 


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1); "Then there arose a question between some of John's disciples
-- [all Jews] -- and the Jews about purifying" (iii, 25); "And
therefore did the Jews persecute Jesus" (v, 16); "Therefore the
Jews sought the more to kill him" (v, 18). More: "And the passover,
a feast of the Jews, was nigh" vi, 4); no American would say "the
Fourth of July, a holiday of the Americans," though a French writer
might properly so explain. "After these things Jesus would not walk
in Jewry, because the Jews sought to kill him" (vii, 1); "for they
feared the Jews: for the Jews had agreed already" (ix, 22); "His
disciples said unto him, Master, the Jews of late sought to stone
thee with stones" (xi, 8); "As the manner of the Jews is to bury"
(xix, 40), which need be explained to no Jew. These and many like
passages prove that no Jews wrote the Gospels; that they were
written by foreigners for foreigners; these foreigners were Greek-
speaking aliens unfamiliar with Jewish customs; the writers were
therefore ex-Pagan Greek priests who were zealously "selling" the
"glad tidings of great joy" to the ignorant and superstitious Pagan
populace.

                  THE FOUR GOSPELS -- "CHOSEN"

     The Four Gospels are thus demonstrated as: not written by
Jews; not written by any of the "Twelve Apostles"; not written nor
in existence for over a century after the supposed Apostles. When
finally the Gospel "according to" Luke came to be written, already,
as "Luke" affirms, there were "many" other like pseudo-Apostolic
Gospel-biographies of the Christ afloat (Luke, i, 1); he added just
another. In his Commentary on Luke, Father Origen confirms this
fact as well known: "And not four Gospels, but very many, out of
which these we have chosen and delivered to the churches, we may
perceive." (Origen, In Proem. Luc., Hom. 1, vol. 2, p. 210.) How,
and why, out of half a hundred of other lying forgeries of Gospels,
were these sacred Four finally "chosen" as truly "Apostolic,"
inspired, and canonical? Nobody knows, as CE. confesses.

     It is a very strange and fatal confession, in view of the
insistent false pretense of the Church for centuries of the patent
Divinity of the Four Gospels, and of its own infallible inspiration
and Divine guidance against all doubt and error; but it confesses:

          "It is indeed impossible, at the present day, to describe
     the precise manner in which out of the numerous works ascribed
     to some Apostle, or simply bearing the name of gospel, only
     four, two of which are not ascribed to Apostles, came to be
     considered as sacred and canonical. It remains true, however,
     that all the early testimony which has a distinct bearing on
     the number of the canonical Gospels recognizes four such
     Gospels and none besides. Thus, Eusebius (d. 340) ... Clement
     of Alexandria (d. about 220), ... and Tertullian (d. 220),
     were familiar with our four Gospels, frequently quoting and
     commenting on them." (CE. vi, 657.)

     The statement as to "all the early testimony" in favor of
these Four only, is not only untrue, but it is contradicted by a
true statement on the same page as the last above; it is, too, a
further humiliating confession of blind and groping uncertainty
with respect to the very foundation stones on which the Infallible 


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Church is built, and makes a bit less confident the forged
assurance that the Gates of Hell -- to say nothing of human Reason
-- shall not yet prevail against the ill-founded structure. Here is
the destructive admission:

          "In the writings of the Apostolic Fathers one does not,
     indeed, meet with unquestionable evidence in favor of only
     four canonical gospels. ... The canonical Gospels were
     regarded as of Apostolic authority, two of them being ascribed
     to the Apostles St. Matthew and St. John, respectively, and
     two to St. Mark and St. Luke, the respective companions of St.
     Peter and St. Paul. Many other gospels indeed claimed
     Apostolic authority, but to none of them was this claim
     universally allowed in the early Church. The only apocryphal
     work which was at all generally received, and relied upon, in
     addition to our four canonical Gospels, is the 'Gospel
     according to the Hebrews.' It is a well-known fact that St.
     Jerome regards it as the Hebrew original of our Greek
     Canonical Gospel according to St. Matthew." (CE. vi, 657.)

     Thus, admittedly, "numerous works" of pretended and false
"gospels," some fifty, were forged and falsely "ascribed to some
apostle" by devout Christians; after a century and a half only four
"came to be considered" and were finally "chosen" -- selected -- as
of divine utterance and sanction. Why? one may well wonder.

                        WHY FOUR GOSPELS?

     Why Four Gospels, then, -- when only one would have been
aplenty and much safer, as fewer contradictions -- out of the fifty
ascribed by pious forging hands to the Holy Twelve? The pious
Fathers are ready here, as ever, with fantastic reasons to explain
things whereof they are ignorant or are not willing to give honest
reasons for. "The saintly Bishop of Lyons," says CE. with
characteristic clerical solemnity when anyone else would laugh,
"Irenaeus (died about 202), who had known Polycarp in Asia Minor,
not only admits and quotes our four Gospels, [he is the very first
to mention them!] -- but argues that there must be just four, no
more and no less. He says: 'It is not possible that the Gospels be
either more or fewer than they are. For since there are four zones
of the world in which we live, and four principal winds, while the
Church is scattered throughout the world. ... and the pillar and
ground of the Church is the Gospel. ... it is fitting that we
should have four pillars, breathing out immortality on every side
and vivifying our flesh. ... The living creatures are quadriform,
and the Gospel is quadriform, as is also the course followed by our
Lord"! (CE. vi, 659.) Thus far CE. quoting the good Bishop; but we
may follow the Bishop a few lines further in his very innocent
ratiocinations from ancient Hebrew mythology, in proof of the
divine Four:

          "For this reason were four principal covenants given to
     the human race: One prior to the deluge, under Adam; the
     second, that after the deluge, under Noah; the third, the
     giving of the law, under Moses; the fourth, that which
     renovates man, and sums up all things by means of the Gospel,
     raising and bearing men upon its wings into the heavenly 


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     Kingdom. ... But that these Gospels alone are true and
     reliable, and admit neither an increase nor diminution of the
     aforesaid number, I have proved by so many and such arguments.
     For, since God made all things in due proportion and
     adaptation, it was fit also that the outward aspect of the
     Gospel should be well arranged and harmonized. The opinion of
     those men, therefore, who handed the Gospel down to us, having
     been investigated, from their very fountainheads, let us
     proceed also [to the remaining apostles), and inquire into
     their doctrine with regard to God." (Iren. Adv. Haer. III, xi,
     8, 9; ANF. i, 428-29.)

     The true reason, however, for four finally "chosen" and
accepted Gospels, is that stated by Reinach, after quoting Irenaeus
and other authorities: "The real reason was to satisfy each of the
four principal Churches each of which possessed its Gospel: Matthew
at Jerusalem, Mark at Rome, or Alexandria, Luke at Antioch, and
John at Ephesus." (Reinach, Orpheus, p. 217.) This reason for the
use of a different Gospel by each of the principal and independent
Churches, -- for the special uses of each of which the respective
Gospels were no doubt worked up by forging Fathers in each Fold, --
is confirmed by Bishop Irenaeus himself in this same argument. Each
of the four principal sects of heretics, he says, makes use in
their Churches of one or the other of these Four for its own uses,
for instance: Matthew by the Ebionites; Mark by "those who separate
Jesus from Christ"; Luke by the Marcionites; and John by the
Valentinians; and this heretical use of the Four, argues the
Bishop, confirms their like acceptance and use by the True
Churches: "So firm is the ground upon which these Gospels rest,
that the very heretics bear witness to them, and starting from
these documents, each of them endeavors to establish his own
peculiar doctrine [citing the use by each sect of a different
Gospel as above named]. Since, then, our opponents do bear
testimony to us, and make use of these documents, our proof derived
from them is firm and true." (Iren., op. cit. sec. 7.) The
"canonical Four," verily, as CE. confesses, were manufactured
precisely for the purpose of meeting and confuting the heretics, as
were the gradually developed and defined sacred dogmas of the
Orthodox Church, even that of the Trinity. The fabrication of the
Four can be seen working out under our very eyes, in the light of
the foregoing statement of Irenaeus, and of that of CE. to be
quoted.

     In the next section we shall see proven, that no written,
Gospels existed until shortly before 185 A.D., when Irenmus wrote;
they are first mentioned in chapter xxii of his Book II; the above
quotation is from Book III, when use of them became constant.
Evident we see it to be, from what Irenaeus has just said, that the
sects of heretics named were making use, each of them of one of the
just-published Four as well as of other "spurious gospels"; the
Orthodox claimed the Four as their own, and finally established the
claim. The "gospel" up to about this time, a century and a half
after Jesus Christ, was entirely oral and "traditional"; the
Gnostics and other heretics evidently were first to reduce some
"gospels" to writing; the Orthodox quickly followed suit, in order
to combat the heretics by "apostolic" writings. This is clear from
the following, that "the spurious gospels of the Gnostics prepared 


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the way for the canon of Scripture," -- meaning, for the now
"canonical Scripture"; for, as the "canon" was not dogmatically
established until 1546, the Four were not "canonized" when Irenaeus
wrote in 185, -- when the "way was prepared" for them by the
earlier heretical "spurious gospels." Thus CE. writes:

          "The endless controversies with heretics have been
     indirectly the cause of most important doctrinal developments
     and definitions formulated by councils to the edification of
     the body of Christ. Thus the spurious gospels of the Gnostics
     prepared the way for the canon of Scripture: the Patri-
     passian, Sabellian, Arian, and Macedonian heresies drew out a
     clearer concept of the Trinity; the Nestorian and Eutychian
     errors led to definite dogmas on the nature and Person of
     Christ. And so on down to Modernism, which has called forth a
     solemn assertion of the claims of the supernatural in
     history." (CE. vii, 261.)

     Heresy means "Choice"; heretics are those who choose what they
will believe, or whether they will believe at all. It was to
foreclose all choice on the part of believers, that the divinely-
inspired, apostolic fictions of the Four Gospels were drawn up for
the first time to combat the "spurious gospels" of the free
choosers. Heresy could not exist in the time of Jesus Christ, for
he laid down nothing for belief, except "He that believeth on me
shall be saved" against his immediate "second coming" and end of
the world. The gospels are thus anti-heretical documents of the
second century, after Gnosticism first appeared.

     In this connection it may be mentioned, as complained by
Augustine, that there were some 93 sects of heretics during the
first three centuries of the Christian Faith; all these were
Christian sects, believing in the tales of Jesus Christ and him
crucified, but each of them as rivals struggling for the profits
and power of religion and warring to suppress all others, and make
itself master in pelf and power. Hence the Fathers thundered
against the heretics. The inspired Four Gospels, contradictory at
every point, were impossible to believe in all points; they left
every one free to disbelieve all, or to believe such as he could.

     So incredible, even on their face, were one and all of these
canonical Four Gospels, that the fanatic Father Tertullian thus
stated the grounds of his holy faith in them: "Credo quia
incredibilis est -- I believe because it is unbelievable"; and St.
Augustine, greatest of the Fathers, declared himself in these
terms: "Ego vero Evangelio non crederem, nisi me Catholicae
Ecclesiae conmoveret Auctoritas. ... Ego me ad eos teneam, quibus
praecipientibus Evangelio credidi -- I would not believe the Gospel
true, unless the authority of the Catholic Church constrained me.
... I hold myself bound to those, through whose teachings I have
believed the Gospel." (Augustine, On the Foundation, sec. 5, Ed.
Vives, vol. xxv, p. 435; Orpheus, p. 223.)

     In the work often cited, Bishop Irenaeus either falsely quotes
the Gospel of Mark, or the sacred text has been seriously altered
in our present copies; he says: "Mark commences with a reference to
the prophetical spirit, saying, 'The beginning of the Gospel of 


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Jesus Christ, as it is written in Esaias the prophet"' (sec. 8, p.
428), as if Isaiah testified to the Gospel. The Bishop also quotes
two long passages, one a written letter of the Apostles "unto those
brethren from among the Gentiles who are in Antioch, and Syria, and
Silicia, greeting," -- which are not in the Acts of the Apostles or
any other New Testament book as we now have them. (Iren., Adv.
Maer. III, xi, 14; p. 436.) The good Bishop seems either to have
fabricated this alleged Epistle and passage, or other pious hands
falsified the sacred Scriptures by forging them out of its pages.
So it is evident that these inspired booklets, as we now know them,
at least differ in very many material respects from the
"traditional Gospel" and from the form in which the Four Gospels
were first reduced to writing. Many other instances exist, of which
some of the most notorious will be shown in the course of the
chapter.

                   INSPIRATION AND PLAGIARISM

     In this connection a few words may be said as to the
chronological order and manner of composition of the first three or
Synoptic Gospels. "Historically Mark is the earliest, and its study
the foundation of critical enquiry. But the ordinary Christian is
not a historical critic." (New Commentary, Pt. III, p. 126; ef. pp.
33, 45.) With the latter statement all will agree; with the first
CE. is in agreement with the leading critics, though holding to the
exploded "tradition" that one Mark wrote "Mark," or, in its words:
"If, then, a consistent and widespread early tradition is to count
for anything, St. Mark wrote a work based upon St. Peter's
Preaching." (CE. ix, 676.) The later writers of "Matthew" and
"Luke" copied bodily from "Mark," with the utmost literality in
many places, but with the greatest freedom of changes, additions
and suppressions at others, to suit their own purposes. But one
comparison, that between "Mark" and "Matthew," can here be given;
the method extends quite as notably to "Luke." Thus CE. discloses
the process: "Mark is found complete in Matthew, with the exception
of numerous slight omissions and the following periscopes. ... In
all, 31 verses are omitted"; and so with respect to the "analogies"
with the other two. "Parts peculiar to Matthew are numerous, as
Matthew has 330 verses that are distinctly his own." (CE,. x, 60,
61; cf. for thorough examination, New Comm. Pt. III, pp. 33, seq.)
"These 'Matthean additions,' as they are called. ... seem to be
authentic when they relate our Lord's words; but, when they relate
incidents, they are extremely questionable." (New Comm. Pt. III, p.
127-128.)

     We have just seen the same authority admit the want of
authenticity of one set of words imputed by Matthew to his Lord;
our next section will demonstrate another famous "Matthean
addition" to be a gross and bungling forgery. This bodily copying
from Mark, with so many "additions and suppressions," implies, as
we have seen, "a very free treatment of the text of Mark in Matthew
and Luke (a freedom which reaches a climax in the treatment of Mk.
x, 17f. in Mt. xix, 16f.). ... Just as the latter (Matthew)
tampered more with the Markan order than St. Luke did." (New Comm.
Pt. III, 36, 40.) But this textual tampering is well explained, for
clerical apologists: "Nor need such freedom surprise us. Mark, at
the time when the others used it, had not attained anything like 


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the status of Scripture, and an evangelist using it would feel
free, or might indeed feel bound, to bring its contents into line
with the traditions of the particular Church in which he lived and
worked"! (Ib. p. 36.)

     This perfectly confirms the position taken in the section "Why
Four Gospels?" that these Gospels were framed up each in a
different Church, to meet its own uses and special purposes, and in
answer to the "gospels" of the Heretics. "Mark," being first in
order, was probably in the hands of several Churches, some of whose
"traditions" did not accord with the "gospel" narratives therein
retailed; the local gospel-mongers, therefore, taking "Mark" as
good "copy" for a start, took their blue-pencil styluses in hand
and "edited" its text by profuse "tampering" until they produced,
severally, the "gospels according to" Matthew and Luke, for use in
more "orthodox" and approved form according to the local
traditions. The "John" gospel-fabrication alone of the Four quite
disregarded the "Mark" document, and is in the most complete
contradiction with it, and with all the first three. The "Big Four"
gradually won their way against and were "chosen" from all the
other fifty or more in circulation, which then became "apocrypha,"
or admitted forgeries.

                     GOSPELS LATE FORGERIES

We have seen the admissions of CE. that the earliest notice of the
Four Gospel's now known to us was towards the close of the second
century, quoting as the earliest witnesses the African Bishops,
Clement of Alexandria and Tertullian, both of whom died about 220
A.D. It presents, however, one earlier witness to Gospels going in
the name of the Four: "Irenrus, in his work Against Heresies (A.D.
182-188), testified to the existence of a Tetramorph or Quadriform
Gospel, given by the Word and unified by one Spirit," (CE. iii,
275), -- of which we have just had occasion to admire his quaint
and cogent proofs. This first mention, by Irenaeus, of Four
Gospels, with the names of their supposed writers, we shall in a
moment quote; first we will get the record in honest and correct
form by citing an even earlier partial naming of something like
Gospels, and their reputed writers.

     1. Bishop Papias, about 145 A.D., is the very first name of
something like written "Gospels" and writers; and this is what he
says, quoting his anonymous gossipy old friends, the presbyters:

          "And the presbyter said this. MARK having become the
     interpreter of PETER, wrote down accurately whatsoever he
     remembered. It was not, however, in exact order that he
     related the sayings or deeds of Christ. For he neither heard
     the Lord, nor accompanied him. ... For one thing he took
     especial care, not to omit anything he had heard, and not to
     put anything fictitious into the statements. MATTHEW put the
     Oracles (of the Lord) in the Hebrew language, and each one
     interpreted them as best he could." (Papias, quoted by
     Eusebius, Hist. Eccles. iii, 39; ANF. i, 154-5.)





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     Here, then, over one hundred years after Christ, we have the
first mention of written gospels and of Mark, and the recital, by 
hearsay on hearsay, that he wrote down "whatsoever he remembered"
that Peter had said the Lord had said and done. This is rather a
far cry from divine inspiration of inerrant truth in this first
hearsay by memory recital of the supposed Gospel-writers. Thus
"Mark" is admittedly not "inspired," but is hearsay, haphazard
"traditions," pieced together a generation and more afterwards by
some unknown priestly scribe. But note well, even if Mark may have
written some things, alleged as retailed by Peter, yet this is not,
and is not an intimation even remotely, that this by-memory record
of Mark is the "Gospel according to Mark" which half a century
after Papias came to be known. Indeed, such an idea is expressly
excluded; Mark's notes were "not in exact order," but here and
there, as remembered; while the "Gospel according to Mark" is, or
purports to be, very orderly, proceeding from "The beginning of the
gospel of Jesus Christ" orderly and consecutively through to his
death, resurrection and ascension. It includes the scathing rebuke
administered by the Christ to Peter: "Get thee behind me, Satan:
for thou savourest not the things that be of God" (Mk. viii, 33) ;
one may be sure that Peter never related these eminently deserved
"sayings of Christ" to Mark or to anyone.

     Moreover, the present "Gospel according to Mark" relates the
crucifixion of Jesus at about thirty years of age, after one year's
ministry; which is wholly false, as Jesus died at home in bed of
old age, in effect says Bishop Papias, on the "tradition" of these
same presbyters. So, every other consideration here aside, Papias
is not a witness to "The Gospel according to Mark." As for Matthew,
Papias simply reports the elders as saying that Matthew wrote down
the "ORACLES" or words of the Lord, and in Hebrew; the "Gospel
according to Matthew" is much more than mere "words of the Lord";
it is the longest and most palpably fictitious of the "Lives" of
the Christ; it was written in Greek, and very obviously by a Greek
priest or Father, many years after the reputed time of Jesus
Christ. And Bishop Papias, more than a century after Christ, did
not have in his important church, and had never seen, these alleged
apostolic writings, and only knew of some such by the gossip of the
elders at second or third hand. So we must count Papias out as a
witness for these two of our written Gospels. None of the present
Four Gospels was thus in existence in about A.D. 145. And it is
obvious that, even by "tradition," the Gospels in the names of Luke
and John did not exist in the time of Papias.

     2. Justin Martyr (145-149) quotes sundry "sayings" of Jesus
which we find here and there in the present Four, -- just as like
alleged "sayings" identically are to be found in almost any of the
confessedly forged or apocryphal gospels; but he names no names nor
Gospels, but only says "memoirs of the apostles," or simply "it is
said." (See all instances cited, in EB. ii, 1819.) So Justin is no
witness to our present Four Gospels, which evidently did not exist
in his time about 150 years after Jesus Christ, -- though he
assiduously quotes the Sibyl and the heathen gods as proofs of
Jesus Christ, as we have seen.





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     3. Irenaeus (182-188) makes the very first mention of Four
Gospels and names the reputed authors. These are textually the 
interesting, and as we shall see, at least in part, spurious words
of Bishop Irenaeus:

          "Matthew also issued a Gospel -- [see it grow -- Papias
     said only "oracles of the Lord"] among the Hebrews in their
     own dialect, while Peter and Paul were preaching at Rome, and
     laying the foundations of the Church. After their departure,
     Mark, the disciple and interpreter of Peter, did also hand
     down to us in writing what had been preached by Peter. Luke
     also, the companion of Paul, recorded in a book the Gospel
     preached by him. Afterwards, John, the disciple of the Lord,
     who also had leaned upon his breast, did himself publish a
     Gospel during his residence at Ephesus in Asia." (Iren. Adv.
     Haer. Bk. III, Ch. 1, i; ANF. i, 414.)

     Irenaeus, therefore, about the year 185 of our Lord, to use a
medium date, or some one hundred and fifty years after his death,
is the first of all the zealous Christ-bearers to record the fact
that, at the time he wrote, there were in existence four wonderful
biographies or histories of the Lord and Savior Jesus Christ, two
under the names of holy Apostles, and, he "implies that the Gospels
of Mark and Luke were, in effect, apostolic, as being written by
companions of Peter and Paul." (EB. i, 1830.) If any such apostolic
and authentic works had been in existence before the years, we will
say, 150-180 A.D., it is beyond comprehension and possibility that
the zealous Fathers, who so eagerly quoted, and misquoted, the Old
Testament and its apocrypha, the forged New Testament apocrypha,
and the heathen Oracles, in proof of their Christ, should have been
silent as clams about the apostolic Jesus-histories "according to"
Matthew, Mark, Luke and John. Even all the later Fathers, and
ecclesiastical writers, and the CE., admittedly are unable to trace
their genealogy further back into "the age of apocryphal
literature" than about 150 A.D. or later. It is impossible,
therefore, to believe or to pretend, that these Four Gospels were
written by apostles and their personal disciples, some hundred
years and more before they were ever heard of by the zealous and
myth-mongering Fathers. A confused medley of alleged words and
wonderful deeds of the Christ, handed down by ancient tradition or
new-invented for any occasion, existed in oral "tradition," and
were worn threadbare by rote repetition; but never a written word
of the Four for a century and a half after the apostles had their
say, and had handed down that wonderful and inexhaustible "Deposit
of Faith," which, oral and unedited, is yet drawn upon until this
day by the inspired Successors of Peter for their every new Dogma.

     One may turn the thousands of pages of the Ante-Niacin Fathers
before Irenaeus in vain to find a direct word of quotation from 
written Gospels, nor (except as above, recorded) even bare mention
of the names of Matthew, Mark, Luke or John, as writers of Gospels.
The above words of Irenaeus are registered in his Book III, chapter
i; in the first two Books, while, like Justin, he quotes "sayings"
which are to be found in our present texts, as in the apocryphas,
he does not mention "Gospel" or any of the four reputed
evangelists, until chapter xxii of Book II, where he mentions the
word "Gospels" and those of John and Luke, and assails their record


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of the early death of Jesus as "heresy." But beginning with chapter
x of Book III, he bristles with the names of and direct quotations
from all Four; and so with all the following Fathers. It seems,
therefore, a fair inference that Irenaeus had just heard of these
Four Gospels at the time the last chapters of the second of the two
Books were composed; and that they came into existence, or to his
knowledge, just before the time be began to compose Book III. And
certainly these Four Gospels could not have been in existence and
circulation very long before they would come to the eager hands of
the active and prolific Bishop of Lyons, who had recently come from
the tutelage of his friend Polycarp, -- "disciple of the Apostle
John" -- venerable Bishop of Smyrna, who sent him to Lyons, and
who, for his part, shows not a suspicion of knowledge of them. And
these Gospels, just now come into existence, were immediately and
fiercely attacked by Bishop Irenaeus as false and "heresy" in the
vital points of the crucifixion and early death of Jesus, who, says
the Bishop, lived to very old age, even maybe till the times of
Trajan, 98-117, as vouched for by the Apostle John and other
apostles and by the [oral] "Gospel." This, too, casts discredit on
these Gospels as containing authentic record of the apostolic
"traditions," condemned in this vital particular by the only two
Bishops, Papias and Irenaeus, who -- for a century and a half --
mention any Gospel-writings at all.

                 "LURE" DISCREDITS APOSTOLICITY

     Moreover, at the time that the Gospel bearing the name of Luke
was published, already many Gospels or purported histories and
sayings of Jesus Christ were in active circulation: "Forasmuch as
many have taken in hand to set forth in order a declaration of
those things which are most surely believed among us, Even as they
delivered them unto us, which from the beginning were eye-witnesses
and ministers of the word; it has seemed to me good also, having
had a perfect understanding of all things from the very first, to
write unto thee, in order, most excellent Theophilus, that thou
mightest know the certainty of those things, wherein thou hast been
instructed." (Luke, i, 1-4). Now, these "many" Gospels were clearly
not by any of the apostles, else Luke would certainly have so
stated; they were not "inspired" writings, but they were by sundry
anonymous "eye-witnesses and ministers of the word"; they are
either totally lost to posterity, or are among the fifty admittedly
forged and apocryphal Gospels which we have previously noticed.
Thus we see two of the "Four," i.e., "Mark," and "Luke" are, on
their face, uninspired, hear-say, and long ex post facto.

     That neither apostle nor contemporary of Jesus wrote a line of
"gospel" is thus perfectly evidenced by Luke: "According to the
prologue of Luke, no eye-witness of the life of Jesus took pen in
hand -- none at least appear to have produced any writings which
Luke would have called a 'narrative.'" (EB. ii, 1892.) These
conclusions are confirmed by the learned clerical translators and
editors of the ANF, respectively, as follows:

          "Though a few of the Apocryphal Gospels are of
     comparatively early origin, there is no evidence that any
     Gospels purporting to be what our Four Gospels are, existed in
     the first century, or that any other than fragmentary 


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     literature of this character existed even in the second
     century." (Ed. note to Apocrypha of the New Testament, ANF.
     viii, 349.) -- "There is abundant evidence of the existence of
     many of these traditions in the second century, though it
     cannot be made out that any of the books were then in
     existence in their present form." (Translator's Introductory
     Notice to Apocryphal Gospels. ANF. viii, 351.)

     Such apocryphal gospels would naturally contain -- as they do
-- many of the same reputed words and deeds of the Christ as those
now reported by Luke and the others; many are indeed in large
sections in the very same words. Luke does not say or imply that
these "many" were false, but, on the contrary, being by alleged
"eye-witnesses" they were necessarily more or less the same things
which Luke undertook, not to belie or correct, but simply to repeat
in good order for the edification of his friend Theophilus. It is
very significant, for the date of the authorship of "Luke," to note
the fact that the only Theophilus known to early Church history is
a certain ex-Pagan by that name, who, after becoming Christian, and
very probably before being instructed in the certainty of the faith
by "Luke," himself turned Christian instructor and Father, and
wrote the Tract, in three Books, under the title Epistle to
Antolychus, preserved in the Collection of Ante-Niacin Fathers,
vol. ii, pp. 89-121. This Theophilus became Bishop of Antioch about
169-177 A.D. (CE. xiv, 625); and thus illuminates the date of
"Luke."

     That these Four Gospels, then, are forgeries, falsely ascribed
to Apostles and their companions, a century and a half after Christ
and the apostles, and were compounded of very conflicting
"traditions" and out of the existing 50 or more forgeries
circulating in apostolic names -- is proven as positively as
negative proofs permit, and "beyond a reasonable doubt" -- which is
proof ample for conviction of capital crime.

     Most people, says Bishop Papias, took pleasure in "voluminous
falsehoods" in reporting or writing of Jesus Christ and his life
and deeds, for which reason, says the Bishop, he was driven to "the
living voice of tradition" for his own accounts, -- samples of
which we have seen. These fanciful and distorted oral traditions,
finally reduced into some fifty fantastic written records of
"voluminous falsehoods," were later, about the time of Book III of
Bishop Irenaeus, crystallized into four documents, one each of
which was held by one of the principal churches as its
authoritative biography of the Christ, or "gospel"; to which, the
titles "According to" Matthew, Mark, Luke, John, were tacked for
pretended apostolic sanction.

     The truth of the late second century origin of the Gospels and
Epistles may be garnered from the guarded words of a standard
theological textbook on Christian Evidences: "The Christian
literature which has survived from the latter part of the first
century and the beginning of the second is scanty and fragmentary
-- [which could not be true if the Gospels and Epistles had then
existed]. But when we come into the light of the last quarter of
the second century, we find the Gospels of the canon in undisputed
possession of the field.". (The Grounds of Theistic and Christian 
Belief, by George Parker Fisher, D.D., LL.D.; 1902.)

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     Summarizing the results of critical study of the four Gospels,
upon all the evidences, internal and external, which are there
fully reviewed, the conclusions of modern Biblical scholarship are
thus recorded by the Encyclopedia Biblica:

          As to Matthew: "The employment of various sources, the
     characteristic difference of the quotations from the LXX
     (Septuagint) and the original (Hebrew), the indefiniteness of
     the determinations of time and place, the incredibleness of
     the contents, the introduction of later conditions, as also
     the artificial arrangement, and so forth, have long since led
     to the conclusion that for the authorship of the first Gospel
     the apostle Matthew must be given up." (EB. ii, 1891.)

          As to Mark: "According to Papias, the second gospel was
     written by Mark. ... In what Papias says the important point
     is not so much the statement that Mark wrote the gospel as the
     further statement that Peter supplied the contents orally. ...
     The supposition that the gospel is essentially a repetition of
     oral communications by Peter, will at once fall to the ground.
     ... Should Mark have written in Aramaic then he cannot be held
     to have been the author of canonical Mark, which is certainly
     not a translation, nor yet, in view of the LXX quotations
     which have passed over into all three gospels, can he be held
     to have been the author of the original Mark." (EB. ii, 1891.)

          As to Luke: "This tradition [that Luke was the author of
     the third gospel and of Acts] cannot be traced farther back
     than towards the end of the second century (Irenaeus,
     Tertullian, Clement of Alexandria, and the Muratorian
     fragment). ... It has been shown that it is impossible to
     regard Luke with any certainty as the writer even of the 'we'
     sections of Acts, not to speak of the whole book of Acts, or
     of the Third Gospel. ... If Luke cannot have been the author
     of Acts, neither can he have been the author of the Third
     Gospel." (EB. ii, 1893, 2831.)

          As to John: "No mention of the Fourth Gospel which we can
     recognize as such carries us further than to 140 A.D. As late
     as 152, Justin, who nevertheless lays so great value upon the
     'Memorabilia of the Apostles, regards John -- if indeed he
     knows it at all -- with distrust, and appropriates from it a
     very few sayings. ... If on independent grounds some period
     shortly before 140 A.D. can be set down as the approximate
     date of the production of the gospel [a certain statement in
     it is explained]. ... The Apostolic authorship of the gospel
     remains impossible, and that not merely from the consideration
     that it cannot be the son of Zebedee who has introduced
     himself as writer in so remarkable a fashion, but also from
     the consideration that it cannot be an eye-witness of the
     facts of the life of Jesus who has presented, as against the
     synoptists, an account so much less credible, nor an original
     apostle who has shown himself so readily accessible to
     Alexandrian and Gnostic ideas, nor a contemporary of Jesus who
     survived so late into the second century and yet was capable
     of composing so profound a work." (EB. ii, 2550, 2553.)



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     None of these Four Gospels, then, being of apostolic
authorship or even of the apostolic age, but anonymous productions
of over a century after the apostles, all are exactly of like
origin and composition as all the other fifty apocryphal Jesus-
writings: the Four "do not, in point of fact, rest upon any real
difference in the character or origin of the writings concerned,"
from all the other fifty admittedly apocryphal and forged gospels
dating about the middle of the second century, at the height of the
Christian age of apocryphal literature. They are therefore late
Christian forgeries of the Catholic Church.

                 FORGERIES IN THE FORGED GOSPELS

     That the Four Gospels, as we have them, are very late
productions, issued in the names of apostles a century and more
dead, and are therefore forgeries, is now proven beyond
peradventure. That they are not, even in the form that Bishop
Irenaeus first knew them, each the work of one inspired mind and
pen, is as readily and conclusively provable. They are, each and
all Four, clumsy compilations framed by different persons and at
very different times, as is patent on their face; they are thus
concatenations of forgeries within forgeries. This we shall now
demonstrate.

     The Church claims these Four Gospels to be apostolic and
divine works, and together with all the other books of the Trentine
Bible, to be throughout divinely inspired, having God himself for
their Author. This 1546 Dogma of the Infallible Church has been
thus reaffirmed by the Sacred Vatican Council (A.D. 1870):

          "These books are sacred and canonical because they
     contain revelation without error, and because, written by the
     inspiration of the Holy Ghost, they have God for their
     Author." (CE. fi, 543.)

     More recently, Pope Leo XIII, in his Encyclical Prov. Deus.
(1893), thus reaffirms the plenary inspiration and inerrancy of
Holy Writ:

          "It will never be lawful to restrict inspiration merely
     to certain portions of the Holy Scriptures, or to grant that
     the sacred writers could have made a mistake. ... They render
     in exact language, with infallible truth, all that God
     commanded, and nothing else"! (Ib.)

     For the Protestant sects the notion of divine inspiration and
inerrant truth of Scripture -- excepting always the dozen and more
of Old Testament "apocryphap' Books and parts, as Tobias and the
history of the Assyrian great god Bel and the Dragon, -- a typical
profession is that of the first Article of the Baptist Declaration
of Faith: "The Holy Bible was written by men divinely inspired, and
is a perfect treasure of heavenly instruction. ... It has God for
its Author, and truth without any admixture of error for its
matter."





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     All this priestly "confidence stuff" must remind one of what
Cicero said of the Roman augurs. Even CE., valiant but often 
perplexed defender of the orthodox Faith, can not give full credit
to that inspired canard, which even the infallible authors of it
could not have themselves believed. Timorously "reasoning in
chains" and minimizing the truth, the orthodox apologist, forced by
scholarly criticism, confesses -- utterly belying Council and
Holiness:

          "In all the Bible, where the same event is several times
     narrated by the same writer, or narrated by several writers,
     there is some slight [sic] divergency, as it is natural there
     should be with those who spoke or wrote from memory. Divine
     inspiration covers the substance of the narration." (CE. i,
     122.)

     Those sacred writers, putting on papyrus rolls from errant and
therefore necessarily uninspired "memory," their intimate
familiarities with the thoughts and desires, purposes and
providence of God, make not "some slight divergences" from accurate
recording of the promptings of the Spirit to them; they committed
incessant contradictions of so gross a nature as to impeach and
destroy the possibility of truth and credibility of Virtually every
word they said or wrote "in all the Bible," Old and New Testaments
alike. I have so fully exposed some thousands of these glaring and
self-destroying contradictions in my previous work, that here I
simply notice only those most vital ones which are pertinent and
incidental to our present subject of apostolic forgeries.

     In a work accompanying the Revised Version of the Bible, in
which the Revisers pointed out some 30,000 (now over 150,000)
variant readings in the New Testament, the reverend author makes
this naive explanation: "In regard to the New Testament, no miracle
has been wrought to preserve the text as it came from the pens of
the inspired writers. That would have been a thing altogether out
of harmony with God's method of governing the world"! (Dr. Alex.
Roberts, Companion to the Revised Version, p. 4.) One may wonder at
the writer's intimacy with God's governmental methods, as well as
at God's indifference to the preservation of his miraculously-
revealed Holy Word, so awfully necessary to save us from eternal
damnation; when, as we shall see, by special miraculous
intervention and providence he has, the Church vouches, preserved
wholly "incorrupt" through the Ages of Faith countless whole
cadavers and ghastly scraps and miraculous relics galore of the
unwashed Saints of Holy Church.

                    CONTRADICTIONS AND TRUTH

     No more compelling proofs of forgery in a document can well be
than the glaring contradictions between two parts of the text.
Remember that in the "age of apocryphal literature" there were no
printed books, thus fixing the text, and no "copyright" existed.
All books, sacred and profane, were manuscripts, tediously written
by hand on rolls of papyrus or sheets of parchment-skin; like the
manuscripts of the Gospels, Epistles, etc., they were usually
unsigned and undated, and frequently gave no clue to the anonymous
writers. When one man came into possession of a manuscript which he


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desired, he sat down and copied it by hand, or employed slaves or
professional copyists to do the labor. There was absolutely no
check against errors of copying, or intentional omissions,
alterations or insertions into the text, to suit the taste or
purpose of the copyist. Religious books were written, and copied,
by priests, monks or Fathers; religious notions and doctrines were
very diversely held, and developed or were modified incessantly.
Traditions of what was said or done by Jesus Christ and the
apostles were, as we have seen, very variant and conflicting. Very
often, as we shall see, conflicting traditions or accounts are
found in the same book. As no honest writer of intelligence and
care would put into one short work which he is writing, two totally
contradictory statements regarding the same fact, the only way in
which such contradictions can occur in what purports to be an
original or genuine manuscript, is by the intentional insertion by
a later copyist of the new and contradictory material, euphoniously
called "interpolations" (CE. iv, 498, post), -- without the
critical sense to perceive the contradiction, and omit the original
statement with which his addition conflicts.

     Father Tertullian, in his work Against Heresies, denying that
'Christians do such things -- do not need to, he says, because the
Scriptures are favorable to the Orthodox -- accuses the Heretics of
such practices, and naively explains how such interpolations or
forgeries of text are done, and why they needs must be:

     "All interpolation must be believed to be a later process. ...
One man perverts the Scriptures with his hand, another their
meaning by his exposition. ... Unquestionably, the Divine
Scriptures are more fruitful in resources of all kinds for this
sort of facility [of introducing interpolations]. Nor do I risk
contradiction in saying that the very Scriptures were even arranged
by the will of God in such a manner as to furnish materials for
heretics, inasmuch as I read that 'there must be heresies' (I Cor.
xi, 19), which there cannot be without Scriptures"! (Praes.
xxxviii-xxxix; ANF. iii, 262.) Speaking of instances related to the
birth of Jesus Christ, EB. makes a remark, which it extends to
others, and is generally applicable to the conflicting Gospel
narratives:

          "From the nature of the case both canonical narratives
     were accepted by faith and incorporated with each other. The
     gospels themselves supply ample justification of a criticism
     of the gospel narratives. In spite of all the revisions which
     the gospels received before they became canonically fixed,
     they still not infrequently preserve references to conditions
     which are irreconcilable with the later additions." (EB. iii,
     3343, 3344.)

     "For Christian orthodoxy," says the same authority,
"reconcilability of the two canonical accounts was always a
necessary dogma"; and on this point, the orthodox CE. makes a
quaint but typically clerical argument, in effect that the
confessed contradictions of Holy Writ make it all the more
credible: "As can readily be seen, variations are naturally to be
expected in four distinct, and in many ways independent, accounts
of Christ's words and deeds, so that their presence, instead of 


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going against, rather makes for the substantial value of the
evangelical narratives"! (CE. vi, 659.) Fanciful and disingenuous
as this is, and derogatory of the Papal theory that it is not
possible that "the sacred writers could have made a mistake," the
argument loses even its rhetorical force when we find the most
monumental contradictions in the inspired words of the same writer
in the same inspired little book. We will notice some of the most
obvious and fatal forgeries by "interpolations" into the Gospel
Christ-tales.

                      JESUS -- MAN OR GOD?

     The Jews, in their "canonical," more definitely in their
apocryphal or admittedly forged Scriptures, expected a "Messiah,"
or anointed King of the race and lineage of David, who should
deliver them from the rule of their enemies, -- at the time of the
Gospel tales, the Romans; previously, the Assyrians, Persians, and
Greeks, successively. This King, says Isaiah, shall sit and reign
"upon the throne of David, and upon his kingdom, to establish it"
(Isa. ix, 7); and that this prophecy was in order of fulfillment,
Gabriel the Angel announced to Mary the Ever-Virgin Mother of eight
sons and daughters: "Thou shalt bring forth a son, and shalt call
his name Jesus; and the Lord God shall give unto him the throne of
his father David: And he shall reign over the house of Jacob
forever." (Lk. i, 32, 33.) There is not a word of "prophecy"
anywhere that this King should be divine, a Son of the God of
Israel; he was to be a human king of the house of Jacob, of David.
There were many false pretenders to the still vacant Messiahship,
and even Jesus was not the last to proclaim himself the Messiah or
Christ: "For many shall come in my name, saying, I am Christ; and
shall deceive many." (Mt. xxiv, 4, 23, 24; Mk. xiii, 6, 21, 22.)

     That this Messiah Jesus who was come was mere man, but
instinct with the spirit of God, is positively avowed by both Peter
and Paul. Says Peter in his first sermon at Pentecost: "Ye men of
Israel, hear these words: Jesus of Nazareth, a man approved of God
among you [etc.]. The patriarch David ... therefore being a
prophet, and knowing that God had sworn with an oath to him, that
of the fruit of his loam according to the flesh, he would raise up
Christ to sit upon his throne." (Acts, ii, 22, 29, 30.) And Paul:
"There is one God, and one mediator between God and men, the man
Christ Jesus" (1 Tim. ii, 5); and again: "Jesus Christ of the seed
of David" (2 Tim. ii, 8); Therefore, in the times when the two
cited sacred books were, by whomever, written, Jesus was at that
time regarded simply as a man, a "son" or descendant of David. So,
when, many years later, the Gospels "according to" Matthew and Luke
came to be by whomever written, in their original form Jesus Christ
was mere man.

     Matthew's first chapter begins very humanly and explicitly:
"The book of the generation of Jesus Christ, the son of David, the
son of Abraham"; and Matthew gives an unbroken line of human
begettings, father of son, until "And Jacob begat Joseph the
husband of Mary, of whom was born Jesus, who is called Christ"!
(Matt. i, 1-16.) And Matthew names and catalogues twenty-eight
generations between David and Jesus, to-wit: David, Solomon ...
Jacob, Joseph, -- Jesus, -- a purely human ancestry. Also Luke 


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still reflected the belief, held at the time he wrote, that Jesus
was of human ancestry; he gives his human genealogy all the way
back to Adam, and through many mythical patriarchs who assuredly
never existed. This human genealogy by Luke vastly differs,
however, from that of Matthew; instead of twenty-eight generations
from David, through Solomon ... Jacob and Joseph, our Luke
genealogist makes out in detail forty-two generations, to wit:
David, Nathan. ... Heli, Joseph, Jesus; and only three of the
intermediate names are the same in the two lists. So one or the
other of the two inspired genealogies is fictitious, false and
forged, necessarily: both are, of course, if Jesus was not the son
of David, but the immediate "Son of God." The truth is thus stated:
"The genealogy could not have been drawn up after Joseph ceased to
be regarded as the real father of Jesus." (EB. iii, 2960.)

     And CE. thus 'Scraps the inspired genealogy of Luke: "The
artificial character of Luke's genealogy may be seen in the
following table [copying Luke's list] ... The artificial character"
is shown by details cited. (CE. vi, 411.) It also explodes the
seventeenth century clerical pretense, -- heard often today -- in
attempted explanation of these glaring contradictions, that one or
the other of these sacred genealogies, preferably that of Luke, was
the genealogy, not of Joseph, but of Mary: "It may be safely said
that patristic tradition does not regard St. Luke's list as
representing the genealogy of the Blessed Virgin." (CE. vi, 411.)
And, as CE. itself points out, Mary is not mentioned as in the line
of descent from David in either list. To bring her into the
genealogy, in one list or the other, it must have been written:
"And Jacob begat Mary the wife of Joseph," instead of "And, Jacob
begat Joseph the husband of Mary": or "And Jesus ... being the son
of Mary, which was the daughter of Heli," instead of the recorded
"the son of Joseph (as was supposed), which was the son of Heli"
(Luke iii, 22-31). Both the genealogies are false and forged lists
of mostly fictitious names, in the original Gospel-forgeries,
fabricated to prove Jesus a direct son or descendant of David, and
thus to fulfill the terms of the pretended prophecies that the
human Messiah should be of the race and lineage of David the king.

     Moreover, Joseph and Mary both knew nothing of the Holy-
Ghostly paternity of their child Jesus. The celebrated Angelic
"Annunciation" of this Fable to the "prolific yet ever-virgin
Mother of God," recorded by Dr. Luke (i, 28), is itself a forgery,
admits CE.: "The words: 'Blessed art thou among women' (v. 28) are
spurious and taken from verse 42, the account of the Visitation ...
[Adding] The opinion that Joseph at the time of the Annunciation
was an aged widower and Mary 12 or 15 years of age, is founded only
upon apocryphal documents" -- like all the rest of these Fables of
Christ. (CE. i, 542.) Simon came into the temple when Joseph and
Mary had brought the child there "to do for him after the custom of
the law," and indulged in some ecstasies which would have been
quite intelligible if Gabriel had made the revelations attributed
to him; but, hearing them, "Joseph and his mother marvelled at
those things which were spoken of him" (Lk. ii, 33). It is false,
the original says: "His father and his mother marvelled." etc. Here
is another holy forgery stuck into Luke ii, as is the later verse,
"and Joseph and his mother knew not of it" (v. 43). The true
original reads "and his parents knew not of it," -- just as in 


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verse 41; "Now his parents went to Jerusalem every year at the
feast of the passover"; and as in verse 48, "thy father and I have
sought thee sorrowing." In "John," Jesus is twice: expressly called
the son of Joseph; Philip say's to Nathaniel, "We have found him of
whom Moses in the law, and the prophets, did write, Jesus of
Nazareth, the son of Joseph" (i, 45); and again: "Is not this
Jesus, the son of Joseph, whose father and mother we know'?" (vi,
42) all which "convincingly proves that in the mind of the narrator
Joseph and Mary were and knew themselves to be, in the natural
sense of the words, the parents of Jesus." (EB. iii, 3344.) The
same authority thus sums up the whole of the New Testament evidence
prior to the "interpolations" of miraculous birth: "The remark has
long ago and often been made that, like Paul, even the Gospels
themselves know nothing of the miraculous birth of our Savior. On
the contrary, their knowledge of his natural filial relationship to
Joseph the carpenter, and to Mary, his wife, is still explicit."
(Ibid.) And if Jesus had been a God he could hardly have been
crazy; yet his own family thought him so and sent to arrest him as
a madman, as above noticed. It is therefore self-evident, that the
original Jesus "tradition," down as late as Papias and Irenaeus,
regarded Jesus simply as a man, and as a very old man when he died
a peaceful and natural death. But the zeal to Combat and win the
Pagans, when, after the failure with the Jews, the Gospel "turned
to the Gentiles," and to exalt the man Jesus into a God, as was
Perseus or Apollo, grew with the Fathers; by the same token Jesus
was now made to be the son of the Hebrew God Yahveh: we have heard
the Fathers so argue. So later pious tampering grafted the "Virgin-
birth" and "son of God" Pagan myths onto the simple original
"traditions" of merely human origin as the "son of David,"
carelessly letting the primitively forged Davidic genealogies
remain to contradict and refute them. These "interpolations" are
self-apparent forgeries for Christ's sake, in two of the Gospels.

     But if Tertullian spoke truly (if the passage is genuine with
him), the other Gospels have been yet further tampered with; for
Tertullian explicitly says: "Of the apostles, John and Matthew, and
apostolic men, Luke and Mark, these all start with the same
principles of the faith ... how that He was born of the Virgin, and
came to fulfill the law and the prophets." (Adv. Marcion, IV, ii;
ANF. iii, 347.) As these Gospels now stand, Mark and John say not
a word of the Virgin-birth, but throughout assume Jesus to have
been of human birth, and only "son of God" in a popular religious
sense; for "son of God" was in current usage to mean any person
near and dear to God. Indeed, the Greek text of the Gospels makes
this plain, that no supernatural progeneration and actual God-
sonship was intended. In most instances the Greek texts read simply
"son of God -- huios Theou," not "the Son -- o huious": the
definite article is a clerical falsification.

             "UPON THIS ROCK I WILL BUILD MY CHURCH"

     Of transcendent importance as the sole basis of the Church's
most presumptuous False Pretense -- its Divine founding by Jesus
Christ -- this Peter-Rock imposture, the most notorious, and in its
evil consequences the most far-reaching and fatal of them all, will
now be exposed to its deserved infamy and destruction.



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     Upon a forged, and forced, Greek Pun put into the mouth of the
Jewish Aramaic-speaking Jesus, speaking to Aramaic peasants, the
Church of Christ is falsely founded. "The proof that Christ
constituted St. Peter the head of His Church is found in the two
famous Petrine texts, Matt. xvi, 17-19, and John xxi, 15-19." (CE.
xii, 261.) The text in John is that about "Feed my Lambs"; but this
forgery is not of present interest. The more notorious "proof" is
Matthew's forged punning passage: "Thou art Peter, and upon this
rock I will build my church," etc.

     It may first be noticed, that "Matthew" is the only one of the
three "Synoptic" gospelers to record this "famous Petrine text."
And he records this pun as made in Greek, by Jesus -- just before
his crucifixion, under very exceptional circumstances, and upon the
inspiration of a "special divine revelation" then and there first
made by God to Peter, as below to be noted. But in this, "Matthew"
is flatly contradicted by "John," who ascribes this as an Aramaic
pun by Jesus in the very first remark that he made to Peter, upon
his being introduced by his brother Andrew, on the self-same day of
the baptism of Jesus; when "Andrew first findeth his brother Simon
... and brought him to Jesus"; whereupon, "when Jesus beheld him,
he said, Thou art Simon son of Jona: thou shalt be called Cephas,
which is by interpretation, A stone." (John i, 42.) Thus was Simon
Barjona nick-named "Cephas -- Rock" by Jesus on the very first day
of the public appearance and mission both of Jesus and of Peter,
and not a year or more later, towards the close of the career of
Jesus! So the famous Petrine Pun, if ever made by Jesus -- as it
was not -- was made in the Aramaic speech spoken by these Galilean
peasants; the Greek Father who forged the "Gospel according to
John" had to attach the translation into Greek of the Aramaic
"Cephas," into "Petros, a stone," for the benefit of his Greek
readers.

     After this first explosion of the famous Greek "Rock" pun on
which the Church is founded, and as the matter is of highest
consequence, let us expose the "Matthew" forgery of the whole
"Petrine text" by arraying the three Synoptics in sequence in the
order of their composition and evolution from simple to complex
fabrication:

                       Mark (viii, 27-38).

          "And Jesus went out, and his disciples, into the towns of
     Caesarea Philippi: and by the way he asked his disciples,
     saying unto them, Whom do men say that I am?

          "And they answered, John the Baptist: but some say,
     Elias; and others, One of the prophets.
          "And he saith unto them, But whom say ye that I am? And
     Peter answereth and saith unto him, Thou art the Christ.
          "And he charged them that they should tell no man of him.
          "And he began to teach them, that the Son of man must
     suffer many things, and be rejected of the elders, and of the
     chief priests, and scribes, and be killed, and after three
     days rise again.
          "And he spak that saying openly. And Peter took him, and
     began to rebuke him.


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          "But when he had turned about and looked on his
     disciples, he rebuked Peter, saying, Get thee behind me,
     Satan: for thou savourest not the things that be of God, but
     the things that be of men."

                        Luke (ix, 18-22).

          "And it came to pass, as he was alone praying, his
     disciples were with him; and he asked them, saying, Whom say
     the people that I am?
          "They answering said, John the Baptist; but some say,
     Elias; and others say, that one of the old prophets is risen
     again.
          "He said unto them, But whom say ye that I am? Peter
     answering said, The Christ of God.
          "And he straitly charged them, and commanded them to tell
     no man that thing.
          "Saying, The Son of man must suffer many things, and be
     rejected of the elders and chief priests and scribes, and be
     slain, and be raised the third day."

                      Matthew (xvi, 13-22).

          "When Jesus came into the coasts of Caesarea Philippi, he
     asked his disciples, saying, Whom do men say that I the Son of
     man am?
          "And they said, Some say that thou art John the Baptist:
     some, Elias; and others, Jeremias, or one of the prophets.
          "He saith unto them, But whom say ye that I am? And Simon
     Peter answered and said, Thou are the Christ, the Son of the
     living God.
          "And Jesus answered and said unto him, Blessed art thou,
     Simon Barjona: for flesh and blood hath not revealed it unto
     thee, but my Father which is in heaven.
          "And I say unto thee, That thou art Peter, and upon this
     rock I will build my church; and the gates of hell shall not
     prevail against it. [Here about the Keys, and "binding and
     loosing"].
          "Then charged he his disciples that they should tell no
     man that he was Jesus the Christ.
          "From that time forth began Jesus to shew unto his
     disciples, how that he must go unto Jerusalem, and suffer many
     things of the elders and chief priests and scribes, and be
     killed, and be raised again the third day.
          "Then Peter took him, and began to rebuke him, saying, Be
     it far from thee, Lord: this shall not be unto thee.
          "But he turned and said unto Peter, Get thee behind me.
     Satan: thou art an offence unto me: for thou savourest not the
     things that be of God, but those that be of men."

     Let it be noted, in passing, that all three of the Synoptists
expressly aver in the above narration, as elsewhere in their texts,
that Jesus positively declared and predicted, that he should be put
to death, and after three days rise again: distinctly, his
Resurrection from the dead. All three on this important point are
liars, if John be believed; for after the crucifixion and burial of
Jesus, and the discovery on the third day of his empty grave by the


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Magdalene, which she immediately reported to Peter and John, they
ran doubting to the grave, looked in, and "saw, and believed"; and
John positively avers: "For as yet they knew not the scripture,
that he must rise again from the dead." (John xx, 9.) But this
inspired assertion contains a grave anachronism: for "as yet" there
was, of course, no "scripture" about the death and resurrection at
all, nor for well over a century afterwards, as in this chapter is
proven.

     Let us examine for a moment into the context of this "famous
Petrine text" and into its antecedents, in order to get the "stage
setting of this dramatic climacteric Pun of such vast and serious
consequences unto this day.

     The original simple narrative is told in the earlier writer,
"Mark," and copied almost verbatim into "Luke." There Jesus is
reported to have put a sort of conundrum to the Twelve, "saying
unto them, Whom do men say that I am?" The answer showed a very
superstitious belief in reincarnations or "second comings" of dead
persons to earth; for "they answered, John the Baptist: but some
say, Elias; and others, One of the prophets, or Jeremias," to fuse
the somewhat disparate replies. Jesus himself shared this
reincarnation superstition, for he had positively asserted that
John the Baptist was Elijah redivivus: "This is Elias, which was
for to come," (Matt. xi, 14; xvii, 11-13); though John, being
questioned about it, "Art thou Elias?" contradicted the Christ,
"and he saith, I am not." (John i, 20, 21.)

     After hearing the disciples report what others said about him,
who he was, Jesus then "saith unto them, But whom say ye that I am?
And Peter answereth and saith unto him, Thou art the Christ. And he
charged them that they should tell no man of him" (Mk. viii, 27-30;
Lk. ix, 18-22). There was certainly nothing novel or unexpected in
this alleged reply of Peter; it was exactly the proclaimed mission
of Jesus as the "promised Messiah," as the precedent texts of
"Mark" verify. On the day of his baptism by John, before all the
people, "the heavens opened ... And there came a voice from heaven,
saying, Thou art my beloved Son" (i, 2); what the devils cried out
in the synagogue, "I know thee who thou art, the Holy one of God"
(i, 24) just what all the devils unanimously proclaimed before the
disciples and all hearers, "And unclean spirits, when they saw him.
... cried, saying, Thou art the son of God" (iii, 2); just what the
possessed man with the legion of devils cried out before all the
disciples, "What have I to do with thee, Jesus, thou Son of the
most high God" (v, 7); -- all as recorded by "Mark" prior to the
above reply by Peter. So, naturally, Peter's "confession" caused no
surprise; it was the expected thing: so Jesus made no remark on
hearing it, except the peculiar injunction that "they should tell
no man" -- what all men and devils already knew by much-repeated
hearsay. So Jesus at once proceeded to speak of his coming
persecution, death, and resurrection; "And Peter took him, and
began to rebuke him. But when he had turned about and looked on his
disciples, he rebuked Peter, saying, Get thee behind me, Satan: for
thou savourest not the things that be of God, but the things that
be of men" (Mk. viii, 31-33). The identical story in its same
simple form, minus the Satan colloquy, is told also in Luke (ix,
18-22). This is the round, unvarnished tale of the first Greek 


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Father "gospel" writers, a century after the reputed conversation,
and long before the "primacy of Peter" idea dawned as a "good
thing" upon the Fathers of the Church. There is not a word about
"church" in the passage, nor in the entire "gospel according to
Mark," nor in Luke, nor in even the much later "John."

     The later Church Father who wrote up the original of the
"gospel according to Matthew," copied Mark's story substantially
verbatim, Mark's verses 27-33, being nearly word for word
reproduced in Matthew's 13-16, 20-24 of chapter xvi; the only
material verbal difference being in Peter's answer, in verse 16,
where Peter's words are expanded: "Thou art the Christ, the Son of
the Living God," -- obviously padded in by the "interpolator" of
verses 17-19, which we now examine.

     As the years since "Mark" rolled by, the zeal of the Fathers
to exalt Peter increased; we have seen many admitted forgeries of
documents having that purpose in view. So it was, obviously, a new
forging Father who took a manuscript of "Matthew," and turning to
the above verses copied from "Mark," added in, or made a new
manuscript copy containing, the notable forgery of verses 17-19.
There, onto the commonplace and unnoticed reply of Peter, "Thou art
the Christ," the pious interpolator tacked on:

          "the Son of the living God. And Jesus answered and said
     unto him, Blessed art thou, Simon Barjona: for flesh and blood
     hath not revealed it unto thee, but my Father which is in
     heaven. And I say also unto thee, that thou art Peter, and
     upon this rock I will build my church; and the gates of hell
     shall not prevail against it. And I will give unto thee the
     keys of the Kingdom of heaven: and whatsoever thou shalt bind
     on earth shall be bound in heaven and whatsoever thou shalt
     loose on earth shall be loosed in heaven." (Matt. xvi,
     16b-19.)

     It is impossible that the original writer of "Matthew" should
have written those remarkable and preposterous verses, in which
Jesus is made to take Peter's commonplace announcement, "Thou art
the Christ," as a "special revelation from heaven" to Peter and a
great secret mystery here first "revealed"; -- this matter of
common notoriety and even devil-gossip throughout Israel, as we
have seen from "Mark's" numerous Christ-texts; the same is true in
Luke. These avowals that Jesus was the Christ are even more
numerous and explicit in "Matthew" up to the interpolation. That
Jesus was "Christ" is the identical disclosure and announcement,
which had been declared by Gabriel to Mary; by a dream to the
suspicious Joseph; by wicked Herod, who "demanded of them where
Christ should be born" (ii, 4); by the voice from heaven
proclaiming to the world, "This is my beloved Son" (iii, 17); that
was declared by the Devil in the wilderness, "If thou be the Son of
God" (iv, 6); that the Legion of Devils cried aloud, "What have we
to do with thee, Jesus, thou son of God" (viii, 29); that Jesus
himself avowed of himself time and again, "All things are delivered
unto me by my Father, Lord of heaven and earth" (xi, 25-27) that
all the crew of Peter's fishing-boat acclaimed when they
"worshipped him, saying, Of a truth thou art the Son of God" (xiv,
33). 'Just two chapters earlier in Matthew, is the fable of Jesus 


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and Peter "walking on the water," as "foretold" by the Sibyls; when
Peter began to sink, he was rescued and dragged aboard the little
fishing boat by Jesus; -- "and they that were in the ship came and
worshipped him, saying, Of a truth thou art the son of God." (Mt.
xiv, 29-33.) So that Peter's wonderful information was no novelty
and special divine revelation, to himself, but was the common
credulity and gossip of the whole crew of fishermen, devils and
Palestinian peasantry. And long before, on the very next day after
his baptism by John, and before Peter was "called" or even found,
and when his brother Andrew went and found him to bring him to
Jesus, Andrew declared to Peter. "We have found the Messiah, which
is, being interpreted, the Christ"! (John i, 41.) And, on the next
day Nathaniel said to Jesus: "Rabbi, thou art the Son of God; thou
art the King of Israel"! (John i, 49.) Peter's wonderful "special
revelation" and confession thus lose an originality and are without
merit of the great "reward" which CE. (xii, 261) says Jesus
bestowed upon him for this pretended original and inspired
discovery, as we shall in due order notice.

     That Jesus Christ never spoke the words of those forged
verses, that they are a late Church forgery, is beyond any
intelligent or honest denial. The first mention of them in
"patristic literature," and that only a reference to the "keys," is
this scant line of Father Tertullian, in a little tract called
Scorpiace or "The Scorpion's Sting," written about 211 A.D., in
which he says: "For, though you think heaven is still shut,
remember that the Lord left to Peter and through him to the Church,
the keys of it." (Scorpiace, x; ANF. iii, 643.) That Jesus did not
use the words of those verses, interpolated into a paragraph of
Matthew copied bodily and verbatim by the original "Matthew" writer
from "Mark," and repeated in their original form by "Luke,"' is
thus conclusive from "internal" evidences; the later and
embroidered form is a visible interpolation and forgery. That this
is true, is demonstrated, moreover, by the inherent impossibility
of the thing itself.

               THE "CHURCH" FOUNDED ON THE "ROCK"

     First of all, in proof that Jesus Christ never made this Pun,
did not establish any Christian Church -- nor even a Jewish
reformed synagoguel, -- are his own alleged positive statements to
be quoted in refutation of the other forged "missionary" passage in
Matthew: "Go ye into all the world, and teach all nations." The
avowed mission of Jesus, as we have seen from his reputed words,
was exclusively to his fellow Jews: "I am not sent but to the lost
sheep of the house of Israel"; and he expressly commanded his
disciples not to preach to the Gentiles, nor even to the near-
Jewish Samaritans. He proclaimed the immediate end of the world,
and his quick second coming to establish the exclusively Jewish
Kingdom of Heaven, even before all the Jews of little Palestine
could be warned of the event -- that "the Kingdom of Heaven is at
hand." It is impossible, therefore, that Jesus could have so
flagrantly contradicted the basic principles of his exclusive
mission as the Jewish promised Messiah, and could have commanded
the institution of a permanent and perpetual religious organization
an ecclesia" or "Church," to preach his exclusively Jewish 



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Messianic doctrines to all nations of the earth, which was to
perish within that generation. This is a conclusive proof of the 
later "interpolation" or forgery of this punning passage.

     On this point says EB.:

          "It would be a great mistake to suppose that Jesus
     himself founded a new religious community" (c. 3103). -- "A
     further consideration which tells against the genuineness of
     Mt. xvi, 18b, is the occurrence in it of the word ecclesia. It
     has been seen to be impossible to maintain that Jesus founded
     any distinct religious community. ...

          "As for the word itself, it occurs elsewhere in the
     Gospels only in Mt. xviii, 17. There, however, it denotes
     simply the Jewish local community to which every one belongs;
     for what is said relates not to the future but to the present,
     in which a Christian ecclesia cannot, of course, be thought
     of." (c. 3105) ... "It is impossible to regard as historical
     the employment of the word ecclesia by Jesus as the
     designation of the Christian community." (EB. iii, 3103, 3105,
     3117.)

     Indeed, as said by a contemporary wit, the truth is that
"Jesus Christ did not found the Church -- he is its Foundling. His
parent, the Jewish church, abandoned the child; the Roman church
took it in, adopted it, and gave his mother a certificate of good
character." (The Truth Seeker, 10/23/26.)

     Jesus spoke Aramaic, a dialect of the ancient and "dead"
Hebrew. The true name of the fisherman "Prince of the Apostles,"
just repudiated by Jesus as "Satan," was Shimeon, or in its Greek
form, Simon, who was later "surnamed Peter." He attained somehow
the Aramaic nickname Kepha, or in its Greek form, Cephas, meaning
a rock; this evidently furnished to the Greek punster the cue for
his play on words: "Thou art Petro, [Greek, petros, a rock; cf.
Eng. petrify, petroleum, etc.), and upon this petros [rock] I will
build my ecclesia [church]." Jesus could not have made this Greek
play on words; neither Peter nor any of the other "ignorant and
unlearned" Jewish peasant disciples could have understood it. Much
less could Jesus have said, or the apostles have understood, this
other Greek word "ecclesia," even had it been possible for Jesus,
facing the immediate end of the world -- proclaimed by himself --
to have dreamed of founding any permanent religious sect. There was
nothing like ecclesia known to the Jews; it was a technical Greek
term designating the free political assemblies of the Greek
republics. This is illustrated by one sentence from the Greek
Father Origen, about 245 A.D., when the Church had taken over the
Greek political term ecclesia to denote its own religious
organization. Says Origen, using the word in both its old meaning
and in its new Christian adaptation: "For the Church [ecclesia] of
God, e.q., which is at Athens; ... Whereas the assembly [ecclesia]
of the Athenians," etc. (Origen, Contra Celsum, iii, 20; ANF. iv,
476.) The Greek Fathers who, a century later, founded the Church
among the Pagan Greek-speaking Gentiles, adopted the Greek word
ecclesia for their organizations because the word was familiar for
popular assemblies, and because the translators of the Septuagint 


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had used ecclesia as the nearest Greek term for the translation of
the two Hebrew words qahal and edah used in the Old Testament for
the "congregation" or "assembly" of all Israel at the tent of
meeting.

     These Hebrew words (qahal, edah) had also a more general use,
as signifying any sort of gathering or crowd, religious or secular.
Thus "sinners shall not stand in the congregation [Heb. edah] of
the righteous" (Ps. i, 5); or of a mob of wicked ones: "I have
hated the congregation [Heb. qahal] of evil doers" (Ps. xxvi, 5);
and even of the great assemblage of the dead: "The man that --
[etc.], shall remain in the congregation [Heb. qahal] of the dead"
(Prov. xxi, 16); all these various senses being rendered "ecclesia"
in the Greek Septuagint translation.

     Thus no established and permanent organization of disciples of
the Christ is implied by the term ecclesia, even if Jesus could
have used the Aramaic equivalent of that Greek term; at most it
would have only meant the small group of Jews which might adopt the
"Kingdom of Heaven" watchword and watchfully wait until the speedy
end of the world and the expected quick consummation of the
proclaimed Kingdom, -- not yet come to be, these 2000 years.

     This only possible meaning is made indisputable by the one
other instance of the use of the Greek word ecclesia attributed to
Jesus, -- and that also by the myth-mongering "Matthew." Here Jesus
is made to lay down some rules for settling the incessant discords
among his peasant believers in the Kingdom: "Moreover, if thy
brother shall trespass against thee ... tell it to the church
[ecclesia] but if he neglect to hear the ecclesial let him be unto
thee as an heathen man and a publican" (Matt. xviii, 15-17); --
that is, kick him like a dog out of your holy company and exclude
him from share in the coming Kingdom. There was, of course, no
organized Christian "Church" in the lifetime of Jesus; he could
only have meant -- (if he said it), that disputes were to be
referred to the others of the little band of Kingdom-watchers, who
should drop the "trespasser" out of their holy group if he proved
recalcitrant and insisted upon the right of his opinion or action.
But Jesus never said even this; it is a forged later companion-
piece to the "Rock and Keys" forgery, as is proven by the following
verse 18 -- (a repetition of xvi, 19) -- regarding the "binding and
loosing" powers given to itself by the later forging Church when it
assumed this preposterous prerogative of domination.

     The "On this Rock" forgery of Matt. xvi, says Reinach, "is
obviously an interpolation, made at a period when a church,
separated from the synagogue, already existed. In the parallel
passages in Mark (vii, 27, 32) and in Luke (ix, 18-22), there is
not a word of the primacy of Peter, a detail which Mark, the
disciple of Peter, could hardly have omitted if he had known of it.
The interpolation is posterior to the compilation of Luke's
gospel." (Orpheus, pp. 224-225.)

     As aptly said by Dr. McCabe; "It [the word ecclesia] had no
meaning whatever as a religious institution until decades after the
death of Jesus Christ. In the year 30 A.D. no one on earth would
have known what Jesus meant if he had said that he was going to 


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'found' an ecclesia or church, and that the powers of darkness
would not prevail against it, and so on. It would sound like the
talk of the Mad Hatter in Alice in Wonderland." (The Story of
Religious Controversy, p. 294.) Indeed, it may be remarked, it is
the "powers of darkness" of mind which have so far prevailed to
perpetuate this fraud; the powers of the light of reason are
hastening to its final overthrow.

             PETER-ROCK-CHURCH" DENIED AB SILIENCIO

     "Luke" was not present when this monumental pronouncement of
the "Rock and Keys" was allegedly made; Peter may have forgotten to
tell him of it, or "Luke" may have forgotten that Peter told him.
And Peter may have forgotten to tell of it and of his peerless
"primacy" to his own "companion" and "interpreter" Mark, or Mark
may have forgotten that Peter told him, and thus have failed to
record so momentous an event. But John, the "Beloved Disciple" was
right there, with Matthew, himself, one of the speakers and hearers
in the historic colloquy, -- and John totally ignores it. The
silence of all three discredits and repudiates it. Moreover, and
most significantly, Peter himself, in his two alleged Epistles, has
not a word of his tremendous dignity and importance conferred on
him by his Master; never once does he describe himself in the pride
of priestly humility, "Peter, Servant of the servants of God," or
"Prince of Apostles: or even "Bishop of the Church which sojourns
at Rome," or any such to distinguish himself from the common herd
of peasant apostles. Peter must have been very modest, even more so
than his "Successors."

     Furthermore, the official "Acts of the Apostles" never once
notes this divinely commissioned "primacy" of Peter; and every
other book of the New Testament utterly ignores it. Paul is said to
have written a sententious "Epistle to the Romans," and to have
written two or three Epistles from Rome, where Peter is supposed to
have been, enthroned as divine Vicar of God and Head of the Church
Universal; and yet never a word of this tremendous fact; Paul did
not know it, or ignores it. The "Epistles of Paul," fourteen of
them, and the "Acts," are replete with defiances of Paul to Peter,
-- "I withstood him to his face"; and in all the disputes between
them, over matters of the faith and the fortunes of the new
"Church," not a single one of the Apostles rises in his place and
suggests that Peter is Prince and Primate, and that Peter's view of
the matters was ex-cathedra the voice of God, and he, having
spoken, the matter was settled. Paul, in all his Epistles, never
gives a suspicion that he had ever heard, even from Peter, of the
latter's superior authority.

     Thus the admitted principal, if not only "proof" which the
Church urges for its Divine and "Petrine" foundation is found to be
-- like every other Church muniment and credential, a clerical
forgery, a priestly imposture. We shall glance at some other like
examples of the Christian art of "Scripture" falsification.







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                 "GO, TEACH ALL NATIONS" FORGERY

     Applying Tertullian's test of authenticity, that contradictory
passages betray a later "interpolation," the closing verses, 16-20,
of the last chapter of Matthew -- as of Mark 9-20, -- are
themselves late interpolations or forged passages.

     Matthew previously quotes Jesus as declaring: "I am not sent
but unto the lost sheep of the house of Israel" (xv, 24; x, 6); and
his command to the Twelve: "Go not into the way of the Gentiles.
... but go rather to the lost sheep of the house of Israel" (x, 5,
6). Also Matthew (as Mark) has reiterated the assurance of the
immediacy of the end of the world and the "second coming" in glory:
"Ye shall not have gone over the cities of Israel, till the Son of
Man be come." (Mt. x, 23; cf. x, 7; xxvi, 28, 34, passim.) So that
neither in reason nor in truthful statement could it be possible
for Jesus to have met the Eleven a few days after his resurrection,
in Galilee, and commanded them in this wonderful language: "Go ye
therefore, and teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost: ... and, lo, I am
with you always, even unto the end of the world" -- which he had
just, and repeatedly, averred should happen in the life-time of his
hearers and before they could preach even to the Jews of little
Palestine. (Mt. xxviii, 18, 20; cf. Mk. xvi, 15-16.) This "command"
could only have been "interpolated" into the forged ending of
Matthew and Mark long after the original form of the tradition of
Jesus had been first written, and when the "second coming" in the
"Kingdom of God" and the immediate "end of the world" had become
impossible of further credit by lapse of long years of time and
disappointed expectation. It could also only have been written
after the gospel of the "Kingdom" for the Jews had failed, and the
apostles had "turned to the Gentiles," which was not, even on the
face of Scripture, until after the so-called "Council of
Jerusalem," when the Jewish apostles, after bitter quarrel with the
interloper Paul, had recognized Paul's pretended "revelation" of
mission to the Gentiles and had parcelled out the propaganda work,
Paul to the uncircumcised Gentiles, all the others, Peter included,
to "the circumcision" only; though the entire story of the Council
is itself a contradictory fabrication, as demonstrated by EB. (i,
916, et seq.)

         ACTS BELIES THE "GO, TEACH ALL NATIONS" FORGERY

     Culminating proof that Jesus Christ never uttered this
command, to "Go, teach all nations," of Matthew and Mark, and that
it is a forgery long after interpolated into the original forged
texts, is found in the positive "history" of the inspiredly forged
Acts of the Apostles, in Holy Writ itself. If Jesus Christ, just
arisen from the dead, had given that ringing and positive command
to Peter and the Eleven, utterly impossible would it have been for
the remarkable "history" recorded in Acts to have occurred. Acts,
too, disproves the assertion of Mark that, straightway, after the
command was given to the Eleven, "they went forth, and preached
everywhere" (Mk. xvi, 20), -- that is, to all nations thereabouts,
the Pagan Gentiles. A further contradiction may he noted: Matthew
says that the command was given to the Eleven in Galilee, on "a
mountain where Jesus had appointed them" (Mt. xxviii, 16-19), -- 


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and some days after the resurrection; whereas Mark records that the
command was given to the Eleven "as they sat at meat," evidently in
a house in Jerusalem, through the roof of which Jesus immediately
afterwards ascended into heaven (Mk. xvi, 14-19); after which they
immediately "went forth, and preached everywhere" (verse 20). But
they did not, as the silence of the other two Gospels, and the
positive evidence of Acts and several of the Epistles, proves;
together with the promised disproof of the "Go, teach all nations"
command, for preaching the Kingdom to the Gentile Pagans, now to be
produced.

     Cornelius, the leader of the Italian Band at Coesarea, a Roman
Gentile Pagan, had a "revelation" that he should go to Joppa to
find Peter, evidently with a view to "conversion" and admission
into the new all-Jewish sect. A companion vision in a trance was
awarded to Peter, seemingly to prepare him for the novel notion of
community with Gentiles; though "Peter doubted in himself what this
vision which he had seen should mean"; but at this juncture the
messengers came from Cornelius, and related to Peter the vision of
Cornelius, and his request that Peter come to see him. Evidently,
Peter had never heard of the Master's command alleged to have been
given by Jesus to Peter himself, and the others: "Go, teach all
nations" of the uncircumcised, for he said to the messengers: "Ye
know how it is an unlawful thing for a man that is a Jew to keep
company, or come unto one of another nation"; but recalling the
vision from which he had just awaked, be added: "but God hath
showed me" that it was permissible now to deal with "one of another
nation." So, Peter went along to Cornelius, and he asked "For what
intent ye have sent for me?" Cornelius repeated the vision, and
said, "Now we are all here present before God, to hear all things
that are commanded thee by God." At this, Peter was evidently
greatly surprised, and "opened his mouth, and replied; Of a truth
I perceive that God is no respecter of persons: But that in every
nation he that feareth him, and worketh righteousness, is accepted
with him." Thus clearly Peter had never heard his Jesus command:
"Go, teach all nations"; it required this new "revelation" -- some
years later -- for him to tardily and finally "perceive" that God
accepted even "one of another nation." Clearer yet is this, that up
to this time salvation is of the Jews" only, by Peter's next words:
"The word which God sent unto the children of Israel ... which was
published throughout Judaea -- [not to "all nations"], and began in
Galilee, after the baptism which John preached -- [not baptism "in
the name" of the Trinity]. ... And be [Jesus] commanded us to
preach unto all the people" -- of the children of Israel. And now
for proof positive: Peter was now "showed" the new dispensation: a
visitation of the Holy Ghost came upon the Pagans present, who
thereupon all "spake with tongues," to the great amazement of Peter
and his Jewish companions: "They of the circumcision which believed
were astonished, as many as came with Peter, because that on the
Gentiles was also poured out the gift of the Holy Ghost," which had
been promised only to all believing Jews. Ignorant thus of the
Christ's preascension command to him and the Eleven, to teach all
men, but now convinced that "one of another nation" was acceptable
with God, and should be baptized, Peter yielded, and argued for his
companions to consent: "Then answered Peter, Can any man forbid
water, that these should not be baptized, which have received the
Holy Ghost as well as we? And he commanded them to be baptized in 


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the name of the Lord" (Acts x), -- not in the name of the Trinity,
as Matthew alleges that Jesus himself had commanded Peter himself
to do. So this bit of Scripture "history" is positive refutation of
the "Go, teach all nations, baptizing them in the name of the
Father, and of the Son, and of the Holy Ghost" forgery.

     And none of the others of the Twelve had ever heard the
command. For immediately that they learned of this flagrant
"heresy" of Peter, "that the Gentiles have also received the word
of God," they were piously outraged and furious against Peter: "And
when Peter had come up to Jerusalem, they that were of the
circumcision contended with him, Saying, Thou wentest in to men
uncircumcised, and didst eat with them." Peter put up a long
argument in defense, urging the "revelation" to Cornelius and his
own trance vision, quoted the gospels of Matthew and John -- (not
yet in existence!), -- and wound up: "Forasmuch then as God gave
them the like gift as he did unto us, ... what am I, that I could
withstand God?" This line of argument pacified the other apostles;
"When they heard these things, they held their peace, and glorified
God, saying, Then hath God also to the Gentiles granted repentance
unto life." (Acts xi.) Perfect proof is this, that the alleged "Go,
teach all nations" command of the Christ to Peter and the other
apostles, is a falsification, a late forgery into Matthew and Mark:
for if Jesus had so commanded these same apostles, the special
revelations would not have been necessary; Peter's doubt and
hesitation, and the row of the others with Peter for baptizing
Cornelius and his Band could not have occurred, would have been
impossible and absurd; as would have been the apostolic rows of the
"Council of Jerusalem," recorded in Acts xv and belied by Paul in
Galatians ii, as is made evident in EB. (i, 916.)

     This incontrovertible fact, that Jesus Christ never uttered
that command, "Go, teach all nations," and that the texts so
reciting are later forgeries to serve the Gentilic propaganda of
the Faith after the Jews had rejected it, -- is confessed by CE. in
these destructive words: "The Kingdom of God had special reference
to Jewish beliefs. ... A still further expansion resulted from the
revelation directing St. Peter to admit to baptism Cornelius, a
devout Gentile." (CE. iii, 747.) If Jesus Christ, preaching the
exclusive Jewish Kingdom, had revised and reversed his God-ordained
program, and had commanded "Go, teach all nations, baptizing them,"
the "expansion" would have resulted then and there from the command
itself, -- not from the "revelation" and apostolic row some years
later, which would have been unnecessary and supererogatory -- as
it was unseemly. Thus another pious lie and forgery is exposed and
confessed.

     Even more plain and comprehensive are the words of this same
divine forged command of the Christ, as recorded by Mark: "Go ye
into all the world, and preach the gospel to every creature. And he
that believeth and is baptized shall be saved; but he that
believeth not shall be damned." (Mk. xvi, 15-16.) It should be a
relief to many pious Hell-fearing Christians to know that their
Christ did not utter these damning words, and that they may
disbelieve with entire impunity; that they are priestly forgeries
to frighten credulous persons into belief and submission to
priestcraft. The proofs of this from the Bible itself we see 
confirmed by clerical admissions under compulsion from exposure of
the fraud.
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     Thus this whole section, says Reinach, is a "late addition" to
Mark, ."and is not found in the best manuscripts." (Orpheus, p.
221.) We have seen that CE. includes this section among those
rejected as spurious up to the time that the Holy Ghost belatedly
vouched for it at the Council of Trent in 1546, putting the seal of
divine truth upon this lie. Both these parallel but exceedingly
contradictory closing sections of Matthew and Mark, are spurious
additions made after the "end of the world" and "second coming"
predictions had notoriously failed, in order to give pretended
divine sanction to the "turning to the Gentiles," after the Jews,
to whom alone the Christ was sent and had expressly and repeatedly
limited his mission, had rejected his claim to be Messiah.

     The Gentile Church of Christ has therefore no divine sanction;
was never contemplated nor created by Jesus Christ. The Christian
Church is thus founded on a forgery of pretended words of the
pretended Christ. This proposition is of such immense significance
and importance, that I array here the admissions of the forgery, in
addition to the demonstration of its falsity above given. The
virtual admissions of CE. totally destroy the authenticity of the
entire spurious section, Mark xvi, 9-20, together with the
correlated passages of the equally spurious "Matthean addition,"
copied from Mark, with embellishments into Matthew.

                    THE FORGED GOSPEL ENDINGS

     "The conclusion of Mark (xvi, 9-20) is admittedly not genuine.
Still less can the shorter conclusion lay claim to genuineness. ...
Almost the entire section is a compilation, partly even from the
fourth gospel and Acts." (EB. ii, 1880; 1767, n. 3; 1781, and n. 1,
on "the evidence of its spuriousness.") "The longer form ... has
against it the testimony of the two oldest Uncial MSS. (Siniatic
and Vatican) and one of the two earliest of the Syriac Versions
(Siniatic Syriac), all of which close the chapter at verse 8. In
addition to this, is the very significant silence of Patristic
literature as to anything following verse 8." (New Standard Bible
Dictionary, p. 551.) The acute and careful critical reasonings and
evidences upon which the foregoing conclusions are based, I have
omitted from these extracts, to present them in full in the
following ample review from CE., which, "reasoning in chains"
fettered upon it by the Trentine Decree, yet fully establishes the
impeaching facts and substantially confesses the forgery into
"Mark," while "saving its face" for the "inspiration" of the
forgery by clerical assumption of "some other inspired pen" as the
source of the text, which makes it "just as good" as any other,
when invested with the sanctity of the sanction of the Council of
Trent. Says CE.:

          "But the great textual problem of the Gospel (Mark)
     concerns the genuineness of the last twelve verses. Three
     conclusions of the Gospel are known: the long: conclusion, as
     in our Bibles, containing verses 9-20, the short one ending
     with verse 8, and an intermediate form [described]. ... Now
     this third form way be dismissed at once -- [as an admitted
     Bible forgery]. No scholar regards this intermediate
     conclusion as having any title to acceptance.



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          "We may pass on, then, to consider how the case stands
     between the long conclusion and the short, i.e. between
     accepting xvi, 9-20, as a genuine portion of the original
     Gospel, or making the original end with xvi, 8. Eusebius ...
     pointing out that the passage in Mark beginning with verse 9
     is not contained in all the MSS. of the Gospel. The historian
     then goes on himself to say that in nearly all the MSS. of
     Mark, at least in the accurate ones, the Gospel ends with xvi,
     8. ... St. Jerome also says in one place that the passage was
     wanting in nearly all Greek MSS. ... As we know, he
     incorporated it in the Vulgate. ... If we add to this that the
     Gospel ends with xvi, 8, in the two oldest Greek MSS. -- [
     Siniatic and Vatican] -- [also in the Siniatic Syriac, some
     Ethiopic, Armenian, and other MSS.] indicate doubt as to
     whether the true ending is at verse 8 or verse 20. (p. 678.)
     . . .

          "Much has been made of the silence of some of the third
     and fourth century Fathers, their silence being interpreted to
     mean that they either did not know the passage or rejected it.
     Thus Tertullian, SS. Cyprian, Athanasius, Basil the Great,
     Gregory of Nazianzus, and Cyril of Alexandria.

          "When we turn to the internal evidence, the number, and
     still more the character, of the peculiarities is certainly
     striking [citing many instances from the Greek text]. ... But,
     even when this is said, the cumulative force of the evidence
     against the Marcan origin of the passage is considerable. (p.
     678.) ... The combination of so many peculiar features, not
     only of vocabulary, but of matter and construction, leaves
     room for doubt as to the Marcan authorship of the verses. (p.
     679.) ...

     "Whatever the fact be, it is not at all certain that Mark did
not write the disputed verses. It may be that he did not; that they
are from the pen of some other inspired writer [!], and were
appended to the Gospel in the first century or the beginning of the
second. ... Catholics are not bound to hold that the verses were
written by St. Mark. But they are canonical Scripture, for the
Council of Trent (Sess. IV), in defining that all parts of the
Sacred Books are to be received as sacred and canonical, had
especially in view the disputed parts of the Gospels, of which this
conclusion of Mark is one. Hence, whoever wrote the verses, they
are inspired, and must be received as such by every Catholic." (CE.
ix, 677, 678, 679.)

     The New Commentary on the Holy Scripture has a special section
entitled "The Ending of St. Mark's Gospel," in which it reviews the
evidences in much the same manner as CE., with additional new and
able criticism; it thus concludes, -- not being fettered by the
dogmatic decision of the Council of Trent, which CE. so clerically
yields to in the letter but evades in the spirit:

          "It is practically certain that neither Matthew nor Luke
     found it in their copies of Mark [from which they copied in
     making up the gospels under those names: see pp. 33, 45). ...
     The Last Twelve Verses are constructed as an independent 


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     summary with total neglect of the contents of xvi, 1-8. ... It
     is as certain as anything can be in the domain of criticism
     that the Longer Ending did not come from the pen of the
     evangelist Mark. ... We conclude that it is certain that the
     Longer Ending is no part of the Gospel." (New Commentary, Pt.
     III, pp. 122, 123.)

     More shaming proofs and confessions of forgery of pretended
words of the Christ there could not be, than of this falsified
command to preach a forged Gospel to the credulous dupes of
Paganism. Gentile Christianity collapses upon its forged
foundations.

                      THE BAPTISMAL FORGERY

     The contradictory "baptismal formulas," the simple "in the
name of the Lord" of Peter in Acts, and the elaborated forgery of
Matthew, "in the name of the Father, and of the Son, and of the
Holy Ghost," are sufficiently branded with falsity in the preceding
paragraphs, and may be dismissed without further notice. This
"Trinitarian Formula" is most palpably a late forgery, never
uttered by Jesus Christ; for the Holy "Trinity" was not itself
officially invented until the Council of Constantinople, in 381
A.D. Admittedly, "of all revealed truths this is the most
impenetrable to reason"; it is therefore called a "mystery." (CE.
xv, 52.) Of this Baptism-formula of Matthew, the ex-priest scholar,
McCabe, says: "It was fraudulently added to the gospel when the
priesthood was created." (LBB. 1121, p. 4.) Bishop Gore's English
Divines thus cautiously confess the fraud: "Matthew's witness to
the teaching of the risen Lord in these verses is widely rejected
on two grounds. The witness of Acts makes it almost certain that
baptism at first was into the name of Jesus Christ, and not
formally into the name of the Blessed Trinity. ... It is quite
likely that Matthew here expresses our Lord's teaching in language
which the Lord Himself did not actually use." (New Comm., Pt. III,
p. 204; ef. EB. i, 474.) Another blasting priestly fraud of
"Scripture" forgery is thus exposed and confessed!

                      A MEDLEY OF FORGERIES

     After the foregoing colossal forgeries within the originally
forged Gospels of Jesus Christ, there yet remain many other
viciously dishonest falsifications of text. A little trinity of
them only will be noted.

                 THE "WOMAN IN ADULTERY" FORGERY

     The CE. has admitted that the so-called pericope adulterae,
was regarded as spurious until the Council of Trent, in 1546,
declared it divine truth; but Reinach says: "The episode of Jesus
and the woman taken in adultery, which was inserted in John's
gospel in the fourth century, was originally in the [apocryphal]
'Gospel according to the Hebrews.'" (Orpheus, p. 235.)






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                      THE JOHN XXI FORGERY

     The entire chapter xxi of John is likewise a surcharge of 
forgery in that gospel; it may be disposed of with this terse
comment of EB.: "As xx, 30-31 constitutes a formal and solemn
conclusion, xxi is beyond question a later appendix. We may go on
to add that it does not come from the same author with the rest of
the book." (EB. ii, 2543.)

                   THE "LORD'S PRAYER" FORGERY

     As may be seen by mere comparison, the "Doxology" at the end
of the Lord's Prayer in Matthew (vi, 13): "For thine is the
kingdom, and the power, and the glory, forever. Amen," is an
interpolation into the original text, and is omitted as spurious by
the Revised Version; it is not in the Catholic "True" Version. But,
it may be remarked, the whole of the so-called Lord's Prayer is not
the Lord's at all; it is a late patch-work of pieces out of the Old
Testament, as readily shown by the marginal cross-references, --
just as we have seen that the "Apostles Creed" was said to have
been patched up by inspired lines from each apostle. The Sermon on
the Mount, in which its most used form is found, is a concatenation
of supposed logia or "sayings" of Jesus, drawn out through three
chapters of "Matthew"; it was delivered before "the multitudes"
which surrounded the Master and his disciples, and in the middle of
the fictitious discourse. This is not true, according to "Luke,"
who makes it out a private talk in reply to a question by one of
the Twelve: "And it came to pass, that, as (Jesus) was praying in
a certain place, when he ceased one of his disciples said to him,
Lord, teach us to pray, as John also taught his disciples. And be
said unto them, When ye pray, say, Our Father," etc. (Luke xi, 1-
228 2.) Indeed, the entire "Lord's Prayer" in Matthew, copied from
Luke and expanded with considerable new material, is as to such new
matter a forgery, confesses CE.: "Thus it is that the shorter form
of the Lord's Prayer in Luke, xi, 2-4, is in almost all Greek
manuscripts lengthened out in accordance with Matthew, vi, 9-13.
Most errors of this kind proceed," etc. (CE. iv, 498.) I shall
quote now the whole of CE.'s paragraph, admitting this and other
"deliberate corruptions" of the New Testament texts, with clerical
apologetic reasons therefor:

          "(b) Errors Wholly or Partly Intentional. -- Deliberate
     corruption of the Sacred Text has always been rather rare,
     Marcion's case being exceptional. Hort (Introduction (1896),
     p. 282) is of the opinion that 'even among the unquestionably
     spurious readings of the New Testament there are no signs of
     deliberate falsification of the text for dogmatic purposes.'
     Nevertheless it is true that the scribe often selects from
     various readings that which favors either his own individual
     opinion or the doctrine that is just then more generally
     accepted. It also happens that, in perfectly good faith, he
     changes passages which seem to him corrupt because he fails to
     understand them, that he adds a word which he deems necessary
     for the elucidation of the meaning, that he substitutes a more
     correct grammatical expression, and that he harmonizes
     parallel passages. Thus it is that the shorter form of the
     Lord's Prayer in Luke, xi, 2-4, is in almost all Greek 


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     manuscripts lengthened out in accordance with Matthew, vi,
     9-13. Most errors of this kind proceed from inserting in the
     text marginal notes which, in the copy to be transcribed, were
     but variants, explanations, parallel passages, simple remarks,
     or perhaps the conjectures of some studious reader. All
     readers have observed the predilection of copyists for the
     most verbose texts and their tendency to complete citations
     that are too brief; hence it is that an interpolation stands
     a far better chance of being perpetuated than an omission."
     (CE. iv, 498.)

     Thus, as to the "Lord's Prayer" in Matthew, its "variants"
from Luke are confessed forgeries; every circumstance of the two
origins is in contradiction. Like the whole "Sermon on the Mount,"
the Prayer is a composite of ancient sayings of the Scripture
strung together to form it, as the marginal cross-references show
throughout.

                    THE "UNKNOWN GOD" FORGERY

     At this point I may call attention to a notable instance in
Acts of a fraudulent perversion of text; Paul's use of the
pretended inscription on the statue on Mars' Hill, "To the Unknown
God," on which is based his famous harangue to the Athenians: "Whom
therefore ye ignorantly worship, him declare I unto you." This
omits the truth, for the whole inscription would have been fatal to
his cause. The actual words of the inscription, together with some
uncomplimentary comment on "Paul's" manipulation of the truth, are
presented by the famous Catholic "Humanist" Erasmus. First he
states the chronic clerical propensity to warp even Scripture to
their deceptive schemes: "In general it is the public charter of
all divines, to mould and bend the sacred oracles till they comply
with their own fancy, spreading them (as Heaven by its Creator)
like a curtain, closing together, or drawing them back as they
please." Then he discloses the dishonest dodge of the great Apostle
of Persecution: "Indeed, St. Paul minces and mangles some citations
which he makes use of, and seems to wrest them to a different sense
from that for which they were first intended, as is confessed by
the great linguist St. Jerome. Thus when that apostle saw at Athens
the inscription of an altar, he draws from it an argument for the
proof of the Christian religion; but leaving out a great part of
the sentence, which perhaps if fully recited might have prejudiced
his cause, he mentions only the last two words, viz., 'To the
Unknown God'; and this, too, not without alteration, for the whole
inscription runs thus: 'TO THE GODS OF ASIA, EUROPE, AND AFRICA, TO
ALL FOREIGN AND UNKNOWN GODS'"! (Erasmus, The Praise of Folly, p.
292.) That the original Greek text of Acts used the plural "gods"
is shown by the marginal note to Acts xvii, 23, in the King James
Version. From this dreary, exposure of "Gospel" forgeries we pass
to the forged "Epistles of the Apostles."

                    THE FORGED EPISTLES, ETC.

     There are 21 so-called Epistles or Letters found in the New
Testament under the names of five different "apostles" of Jesus
Christ. Making a significant reservation which seems to question
the plenary inspiration of the Council of Trent, "There are," says 


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CE., "thirteen Epistles of St. Paul, and perhaps fourteen, if, with
the Council of Trent, we consider him the author of the Epistle to
the Hebrews." (CE. xiv, 530.) If Paul, the "apostle of the
Gentiles," didn't write the Letter to the Hebrews, some Church
Father must have forged it in his name. This was admitted by the
early Fathers: "Tertullian ascribed it to Barnabas, and Origen
confessed that the author was not known." (Reinach, Orpheus, p.
235; CE. xiv, 525; New Comm. Pt. III, p. 596.) "The Epistle to the
Hebrews," says EB., "had already been excluded from the group [of
then supposed Pauline Epistles] by Carlstadt (1520), and among
those who followed him in this were Luther, Calvin, Grotius, etc."
(EB. iii, 3605.) So CE.'s cautious clerical reservation is
justified, and the forgery of Hebrews in the name of Paul may be
taken as established, the inspired Council of Trent to the contrary
notwithstanding.

     But the entire "Pauline group" is in the same forged class
with Hebrews, says EB. after exhaustive consideration of the
proofs, internal and external:

          "With respect to the canonical Pauline Epistles, ...
     there are none of them by Paul; neither fourteen, nor
     thirteen, nor nine or eight, nor yet even the four so long
     'universally' regarded as unassailable. They are all, without
     distinction, pseudographia [false-writings, forgeries]; -- [it
     adds, with a typical clerical striving after saving something
     from the wreckage] this, of course, not implying the least
     depreciation of their contents. ... The group ... bears
     obvious marks of a certain unity -- of having originated in
     one circle, at one time, in one environment; but not of unity
     of authorship." (EB. iii, 3625, 3626.) They are thus all
     uninspired anonymous church forgeries for Christ's sweet sake!

     Besides the so-called Pauline Epistles, another group, i.e.
those attributed to Peter, John, Jude and James, is known as
"Catholic Epistles," so called because addressed to the Church at
large; "not one of them is authentic." (Reinach, Orpheus, p. 239;
cf. EB., under the various titles.) A third small group, Titus and
2 Timothy, are called Pastoral Epistles" because they are addressed
to pastors of churches. These, with Acts and the Book of
Revelation, complete the tale of the Old-Christian Literature
finally approved, in 1546, by the Council of Trent as divinely
inspired, along with the inspired nonsense of Tobias, Judith, Bel
and the Dragon, and like late Hebrew pious forgeries. With respect
to the Apocalypse Revelation, attributed to the Apostle John, this
has long been held to be impossible; nor is Revelation by the same
writer as the Fourth Gospel falsely attributed to John, as we have
seen. The results of ancient patristic denials and of modern
critical scholarship are thus summed up: "John ... is not the
author of the Fourth Gospel; so, in like manner, in the Apocalypse
we may have here and there a passage that may be traced to him, but
the book as a whole is not from his pen. Gospel, Epistles, and
Apocalypse all come from the same school." (EB. i, 199.) "The
author of Revelation calls himself John the Apostle. As he was not
John the Apostle, who died perhaps in Palestine about 66, he was a
forger." (Orpheus p. 240.) The same can truly be said as to all the
others.


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     It is impossible here to review the criticism of the twenty-
three booklets individually. The comment of EB. on the Epistle to
the Philippians, as not written by Paul, is, fairly applicable to
them all: "What finally puts an end to all doubt is the presence of
unmistakable traces of the conditions of a later period. ... More
particularly, everything that points to a considerably advanced
stage in the development of doctrine." (EB. iii, 3709.) This
principle of criticism will be admitted by anyone; we have read it
from CE. as "universally admitted" to wit: "A fundamental one is
that a literary work always betrays the imprint of the age and
environment in which it was produced." (CE. iv, 492.) Paul and
Peter are reputed to have died together in Rome under Nero, in 64
(67) A.D. We have shown the impossibility of the existence of "New
Testament" writings, and of a "church" during the first several
generations which daily expected the end of the world and the
sudden second coming of the Christ to set up the supernatural
Kingdom of God, among, of, and for Jews only. More especially
impassible is it, that a Catholic or "universal" Church among the
far-scattered cities and nations of the Gentiles should have
existed even in embryo within the scant, say 35 years between the
reputed death of Jesus about 30 A.D. and the deaths of Paul and
Peter in 64 (67) A.D. Most impossible would it have been for such
Gentile Church then to have had the intricate hierarchical
organization of Bishops, presbyters, deacons, priests, and
"damnable heresies," portrayed as actually existing and in active
function, by these apocryphal Epistles. They are self-evidently the
product of an elaborately organized church, -- just as they are
more elaborately laid out and their several jurisdictions and
functions defined in the admittedly forged Apostolic Constitutions
and Canons, forged in the names of the apostles in the following
centuries. Nothing from ancient times can be or is more positively
proven false and forged than every book and text of the New
Testament, attributed to apostles. Who can now deny this?

                THE "EPISTLE OF PETER" FORGERIES

     Owing to the peculiar importance attributed to them by the
Church, as among the most unquestionable of its "proofs" of
authentic divine foundation and sanction, the so-called Epistles I
and II of Peter call for a few words of special refutation. These
two Peter books were, in truth, questioned and denied from the
early days. Bishop Eusebius, the first Church Historian, (HE. III,
iii, 25), says of II Peter that it was "controverted and not
admitted into the canon"; and, says EB., "The tardy recognition of
II Peter in the early church supports the judgment of the critical
school as to its un-apostolic origin." (EB. iii, 3684.)

     The critical considerations which lead to the rejection of
both Epistles as "not Petrine" and "not of the apostolic age," may
be very briefly summarized: That I Peter is addressed to the
"Sojourners of the Dispersion" in Asia Minor, which was Paul's
reserved territory. "There is no trace of the questions mooted in
the apostolic age. ... The historical conditions and circumstances
implied in the Epistle indicate, moreover, a time far beyond the
probable duration of Peter's life. ... The history of the spread of
Christianity imperatively demands for I Peter a later date than 64
A.D.," the alleged date of Peter's death. The second Epistle, II 


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Peter, is vaguely addressed to Christians in general (i, 1), yet in
iii, 1, the writer inconsistently assumes that the First Epistle
was addressed to the same readers; and he tells them (i, 6 and iii,
15) that they had already received instructions from him
(ostensibly Peter), and also letters from Paul. "The relation of II
Peter to I Peter renders a common authorship extremely doubtful.
The name and title of the author are different. ... The style of
the two epistles is different. ... It is late and un-apostolic."
(EB. Peter, Epistles of, iii, 3678-3685; cf. New Comm. Pt. III, pp.
639, 653, 654.) "The genuineness of I Peter cannot be maintained.
Most probably it was not written before 112 A.D." (EB. 2940.) The
two letters of Peter are Graeco-Egyptian forgeries." (Reinach,
Orpheus, p. 240.) The Church pretense that I Peter was written at
Rome ("Babylon") will be judged in its more appropriate place. In
the early list of supposedly apostolic Books drawn up by Tertullian
as accepted and read in the several Churches, while he "cites the
Book of Enoch as inspired, ... also recognizes IV Esdras, and the
Sibyl, ... he does not know James and II Peter. ... He attributes
Hebrews to St. Barnabas." (CE. xiv, 525.) Bishop Dionysius
complains that his own writings "had been falsified by the apostles
of the devil; no wonder, he adds, 'that the Scriptures were
falsified by such persons.'" (CE. v, 10.) The "Peter" Books are
other instances.

                   THE "GOD MANIFEST" FORGERY

     In the King James or "Authorized" Version we read: "Great is
the mystery of Godliness: God was manifest in the flesh," etc. (1
Tim. iii, 16.) In the "Revised Version" this "God manifest" forged
interpolation is shamed out of the text, which there honestly
reads: "He who was manifested in the flesh," etc. Thus the great
"mystery of godliness," premised in the text, is no longer a
mystery; and the fraudulent insertion into the text by some over-
zealous Christian forger, seeking to bolster up an "apostolic"
pedigree for the later "tradition" of the divinity of the Christ,
is confessed. This pious "interpolation" was probably made at the
time and by the same holy hands which forged the "Virgin-birth"
interpolations into "Matthew" and "Luke." This passage is but one
of a whole series of "Spurious Passages in the New Testament,"
catalogued by Taylor, in the appendix to his Diegesis, (p. 421).
This pious fraud was first detected and exposed by Sir Isaac
Newton.

             THE "THREE HEAVENLY WITNESSES" FORGERY

     Bishop Clement of Alexandria, writing around 200 A.D., thus
quotes a comparatively trivial and innocuous passage from the
forged First Epistle of St. John (v, 7), -- which, through
fraudulent tampering later became one of the "chief stones of the
corner" of the Holy Church that the Fathers built: "John says: 'For
there are three that bear witness, the spirit, and the water, and
the blood: and these three are one.'" (Clem. Alex., Fragment from
Cassiodorus, ch. iii; ANF. iii, 576.) This is self-evidently the
original text of this now famous, or infamous, passage. Turning now
to the Word of God as found in the "Authorized" Protestant and in
the Chaloner-Douay Version of the Catholic Vulgate, we read with
wonder:


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          "7. For there are three that bear record in heaven, the
     Father, the Word, and the Holy Ghost: and these three are one.
          "8. And there are three that bear witness in earth, the
     spirit, and the water, and the blood: and these three agree in
     one." (I John, v, 7, 8.)

     Let us now turn to the same text, or what is left of it, in
the Revised Version. Here we read, with more wonder (if we do not
know the story of pious fraud behind it), what seems to be a
garbled text:

          "8. For there are three who bear witness, the Spirit, and
     the water, and the blood: and the three agree in one."

     Erasmus first detected the fraud and omitted the forged verse
in his edition of the Greek Testament in 1516. (New Comm. Pt. III,
p. 718-19.) This verse 7, bluntly speaking, is a forgery: "It had
been wilfully and wickedly interpolated, to sustain the Trinitarian
doctrine; it has been entirely omitted by the Revisers of the New
Testament." (Roberts, Companion to the Revised Versions p. 72.)
"This memorable text," says Gibbon, "is condemned by the silence of
the Fathers, ancient versions, and authentic manuscripts, of all
the manuscripts now extant, above four score in number, some of
which are more than 1200 years old." (Ch. xxvii, p. 598.) Speaking
of this and another, Reinach says: "One of these forgeries (I John
v, 7) was subjected to interpolation of a later date. ... If these
two verses were Authentic, they would be an affirmation of the
doctrine of the Trinity, at a time when the gospels, and Acts and
St. Paul ignore it. It was first pointed out in 1516 that these
verses were an interpolation, for they do not appear in the best
manuscripts down to the fifteenth century. The Roman Church refused
to bow to the evidence. ... The Congregation of the Index, on
January 13, 1897, with the approbation of Leo XIII, forbade any
question of the authenticity of the text relating to the 'Three
Heavenly Witnesses.' It showed in this instance a wilful ignorance
to which St. Gregory's rebuke is specially applicable: "God does
not need our lies."' (Orpheus, p. 239.) But His Church does; for
without them it would not be; and without the forged "Three
Heavenly Witnesses," and the forged "Baptism Formula" of Matthew
(xxviii, 19), there would be not a word in the entire New Testament
hinting the existence of the Three-in-One God of Christianity. The
Holy Trinity is an unholy Forgery!

     Lest it be thought by some pious but uninformed persons that
the foregoing imputation may be either false or malicious, we shall
let CE. make the confession of shame, with the usual clerical
evasions to "save the face" of Holy Church confronted with this
proven forgery and fraud. From a lengthy and detailed review, under
separate headings, of all the ancient MSS., Greek, Syriac,
Ethiopia, Armenian, Old Latin, and of the Fathers, the following is
condensed, but in the exact words of the text:

          "The famous passage of the Three Witnesses [quoting I
     John, v, 7]. Throughout the past three hundred years, effort
     has been made to expunge from our Clementine Vulgate edition
     of the canonical Scriptures the words that are bracketed. Let
     us examine the facts of the case. [Here follows the thorough 


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     review of the MSS, closed in each instance by such words as:
     "The disputed part is found in none"; "no trace"; "no
     knowledge until the twelfth century," etc. etc.] The silence
     of the great and voluminous St. Augustine, [etc.] are admitted
     facts that militate against the canonicity of the Three
     Witnesses. St. Jerome does not seem to know the text, --
     [Jerome made the Vulgate Official Version].

          "Trent's is the first certain ecumenical decree, whereby
     the Church established the Canon of Scripture. We cannot say
     that the Decree of Trent necessarily included the Three
     Witnesses" -- [for reasons elaborately stated, and upon two
     conditions discussed, saying): "Neither condition has yet been
     verified with certainty; quite the contrary, textual criticism
     seems to indicate that the Comma Johanninum was not at all
     times and everywhere wont to be read in the Catholic Church,
     and it is not contained in the Old Latin Vulgate. However, the
     Catholic theologian must take into account more than textual
     criticism"! (CE. viii, 436.)

     A confessed forgery of Holy Writ consciously kept in the
"canonical" text as a fraudulent voucher for a false Trinity --
such is "The Three Heavenly Witnesses" -- to the shame and ignominy
of the Holy Church of Christ, which "has never deceived any one,"
and which "has never made an error, and never shall err to all
eternity"! This is not an error, however; it is but one more
deliberate clerical "lie to the glory of God."

                          ****     ****

           Abbreviations for most often used sources:

     The libraries of the Union Theological Seminary and of
Columbia University, in New York City, were the places of the finds
here recorded. Cited so often, space will be saved for more
valuable uses by citing by their initials, -- which will become
very familiar -- my chief ecclesiastical authorities, towit:

     The Ante-Nicene Fathers, cited as ANF.; A Collection of the
extant Writings of all the Founders of Christianity down to the
Council of Nicaea, or Nice, in 325 A.D. American Reprint, eight
volumes. The Christian Literature Publishing Co., Buffalo, N.Y.,
1885. [xxx]

     The Nicene and Post-Nicene Fathers, cited as N&PNF.; First and
Second Series; many volumes; same publishers.

     The Catholic Encyclopedia, cited as CE.; fifteen volumes and
index, published under the Imprimatur of Archbishop Farley; New
York, Robert Appleton Co., 1907-9.

     The Encyclopedia Biblica, cited as EB., four volumes; Adam &
Charles Black, London, 1899; American Reprint, The Macmillan Co.,
New York, 1914.

                          ****     ****

    Reproducible Electronic Publishing can defeat censorship.

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