Part 124 (2/2)

[438:7] _Celsus_ was an Epicurean philosopher, who lived in the second century A. D. He wrote a work called ”The True Word,” against Christianity, but as it has been destroyed we know nothing about it.

Origen claims to give quotations from it.

[440:1] Draper: Religion and Science, pp. 18-21.

[440:2] Gibbon's Rome, vol. iii. p. 146.

[441:1] Draper: Religion and Science, pp. 55, 56. See also, Socrates'

Eccl. Hist., lib. 7, ch. xv.

[442:1] We have seen this particularly in the cases of Crishna and Buddha. Mr. c.o.x, speaking of the former, says: ”If it be urged that the attribution to Crishna of qualities or powers belonging to the other deities is a mere device by which _his_ devotees sought to supersede the more ancient G.o.ds, _the answer must be that nothing has been done in his case which has not been done in the case of almost every other member of the great company of the G.o.ds_.” (Aryan Mythology, vol. ii. p. 130.) These words apply to the case we have before us. Jesus was simply attributed with the qualities or powers which _had been previously attributed to other deities_. This we hope to be able to fully demonstrate in our chapter on ”_Explanation_.”

[443:1] ”Dogma of the Deity of Jesus Christ,” p. 41.

[444:1] Adherents of the old religion of Russia have been persecuted in that country within the past year, and even in enlightened England, a gentleman has been persecuted by government officials because he believes in neither a personal G.o.d or a personal Devil.

[444:2] Renan, Hibbert Lectures, p. 22.

[444:3] The following are the names of his victims:

Maximian, His wife's father, A. D. 310 Ba.s.sia.n.u.s, His sister's husband, A. D. 314 Licinius, His nephew, A. D. 319 Fausta, His wife, A. D. 320 Sopater, His former friend, A. D. 321 Licinius, His sister's husband, A. D. 325 Crispus, His own son, A. D. 326

Dr. Lardner, in speaking of the murders committed by this Christian saint, is constrained to say that: ”The death of Crispus is altogether without any _good_ excuse, so likewise is the death of the young Licinia.n.u.s, who could not have been more than a little above eleven years of age, and appears not to have been charged with any fault, and could hardly be suspected of any.”

[444:4] The Emperor Nero could not be _baptized_ and be initiated into Pagan Mysteries--as Constantine was initiated into those of the Christians--on account of the murder of his mother. And he did not dare to _compel_--which he certainly could have done--the priests to initiate him.

[444:5] Zosimus, in Socrates, lib. iii. ch. xl.

[445:1] ”The sacrament of baptism was supposed to contain a full and absolute expiation of sin; and the soul was instantly restored to its original purity and ent.i.tled to the promise of eternal salvation. Among the proselytes of Christianity, there were many who judged it imprudent to precipitate a salutary rite, which could not be repeated. By the delay of their baptism, they could venture freely to indulge their pa.s.sions in the enjoyments of this world, while they still retained in their own hands the means of a sure and speedy absolution.” (Gibbon: ii.

pp. 272, 273.)

[445:2] ”Constantine, as he was praying about noon-tide, G.o.d showed him a vision in the sky, which was the sign of the cross lively figured in the air, with this inscription on it: 'In hoc vince;' that is, 'By this overcome.'” This is the story as related by Eusebius (Life of Constantine, lib. 1, ch. xxii.), but it must be remembered that Eusebius acknowledged that he told falsehoods. That night Christ appeared unto Constantine in his dream, and commanded him to make the figure of the cross which he had seen, and to wear it in his _banner_ when he went to battle with his enemies. (See Eusebius' Life of Constantine, lib. 1, ch.

xxiii. See also, Socrates: Eccl. Hist., lib. 1, ch. ii.)

[445:3] Dupuis, p. 405.

[445:4] Gibbon's Rome, vol. ii. p. 373. The Fathers, who censured this criminal delay, could not deny the certain and victorious efficacy even of a death-bed baptism. The ingenious rhetoric of Chrysostom (A. D.

347-407) could find only three arguments against these prudent Christians. 1. ”That we should love and pursue virtue for her own sake, and not merely for the reward. 2. That we may be surprised by death without an opportunity of baptism. 3. That although we shall be placed in heaven, we shall only twinkle like little stars, when compared to the suns of righteousness who have run their appointed course with labor, with success, and with glory.” (Chrysostom in Epist. ad Hebraeos. Homil.

xiii. Quoted in Gibbon's ”Rome,” ii. 272.)

[446:1] Lib. 4, chs. lxi. and lxii., and Socrates: Eccl. Hist., lib. 2, ch. xxvi.

[446:2] Eusebius: Life of Constantine, lib. 2, ch. xliii.

[446:3] Ibid. lib. 3, ch. lxii.

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